1. Hebrew Bible, Numbers, 6.8, 17.25-17.26, 18.15-18.17, 20.7-20.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hanania (nephew of r. yoshua) •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 437, 463, 468, 500; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 6.8. "כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃", 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 17.26. "וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ כֵּן עָשָׂה׃", 18.15. "כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃", 18.16. "וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃", 18.17. "אַךְ בְּכוֹר־שׁוֹר אוֹ־בְכוֹר כֶּשֶׂב אוֹ־בְכוֹר עֵז לֹא תִפְדֶּה קֹדֶשׁ הֵם אֶת־דָּמָם תִּזְרֹק עַל־הַמִּזְבֵּחַ וְאֶת־חֶלְבָּם תַּקְטִיר אִשֶּׁה לְרֵיחַ נִיחֹחַ לַיהוָה׃", 20.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.8. "קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃", 20.9. "וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", | 6.8. "All the days of his Naziriteship he is holy unto the LORD.", 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 17.26. "Thus did Moses; as the LORD commanded him, so did he.", 18.15. "Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.", 18.16. "And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.", 18.17. "But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt dash their blood against the altar, and shalt make their fat smoke for an offering made by fire, for a sweet savour unto the LORD.", 20.7. "And the LORD spoke unto Moses, saying:", 20.8. "’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’", 20.9. "And Moses took the rod from before the LORD, as He commanded him.", 20.10. "And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", |
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2. Hebrew Bible, Psalms, 3.4, 9.13, 10.17, 16.8, 45.3, 52.8, 74.16, 76.3, 84.12, 98.6, 102.19, 104.2, 104.19, 109.29, 113.3, 115.16, 118.20, 119.126 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua •yoshua ben levi, r. •yoshua, r. Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 442, 449, 451, 469, 470, 477, 480, 484, 485, 487, 491, 520, 524; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30, 118, 320| 3.4. "וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃", 9.13. "כִּי־דֹרֵשׁ דָּמִים אוֹתָם זָכָר לֹא־שָׁכַח צַעֲקַת עניים [עֲנָוִים׃]", 10.17. "תַּאֲוַת עֲנָוִים שָׁמַעְתָּ יְהוָה תָּכִין לִבָּם תַּקְשִׁיב אָזְנֶךָ׃", 16.8. "שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃", 45.3. "יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשְׂפְתוֹתֶיךָ עַל־כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם׃", 52.8. "וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ׃", 74.16. "לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃", 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 84.12. "כִּי שֶׁמֶשׁ וּמָגֵן יְהוָה אֱלֹהִים חֵן וְכָבוֹד יִתֵּן יְהוָה לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים׃", 98.6. "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃", 102.19. "תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 104.19. "עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ׃", 109.29. "יִלְבְּשׁוּ שׂוֹטְנַי כְּלִמָּה וְיַעֲטוּ כַמְעִיל בָּשְׁתָּם׃", 113.3. "מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יְהוָה׃", 115.16. "הַשָּׁמַיִם שָׁמַיִם לַיהוָה וְהָאָרֶץ נָתַן לִבְנֵי־אָדָם׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃", | 3.4. "But thou, O LORD, art a shield about me; My glory, and the lifter up of my head.", 9.13. "For He that avengeth blood hath remembered them; He hath not forgotten the cry of the humble.", 10.17. "LORD, Thou hast heard the desire of the humble: Thou wilt direct their heart, Thou wilt cause Thine ear to attend;", 16.8. "I have set the LORD always before me; Surely He is at my right hand, I shall not be moved.", 45.3. "Thou art fairer than the children of men; Grace is poured upon thy lips; Therefore God hath blessed thee for ever.", 52.8. "The righteous also shall see, and fear, And shall laugh at him:", 74.16. "Thine is the day, Thine also the night; Thou hast established luminary and sun.", 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 84.12. "For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly.", 98.6. "With trumpets and sound of the horn Shout ye before the King, the LORD.", 102.19. "This shall be written for the generation to come; And a people which shall be created shall praise the LORD.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 104.19. "Who appointedst the moon for seasons; The sun knoweth his going down.", 109.29. "Mine adversaries shall be clothed with confusion, And shall put on their own shame as a robe.", 113.3. "From the rising of the sun unto the going down thereof The LORD'S name is to be praised.", 115.16. "The heavens are the heavens of the LORD; But the earth hath He given to the children of men.", 118.20. "This is the gate of the LORD; The righteous shall enter into it.", 119.126. "It is time for the LORD to work; They have made void Thy law.", |
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3. Hebrew Bible, Genesis, 10.2, 28.17, 49.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 486; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170, 320| 10.2. "אֵלֶּה בְנֵי־חָם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם בְּגוֹיֵהֶם׃", 10.2. "בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס׃", 28.17. "וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", | 10.2. "The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.", 28.17. "And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", |
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| 4. Hebrew Bible, Malachi, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 489, 492 |
5. Hebrew Bible, Exodus, 12.11, 15.24, 16.4, 19.15, 20.4, 25.11, 25.24-25.25, 30.3, 30.17-30.21, 32.8, 32.28, 37.2, 37.11-37.12, 37.26, 39.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yoshua, r. •yoshua ben levi, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 462, 465, 466, 479; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 125, 129, 239, 596| 12.11. "וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃", 15.24. "וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּה׃", 16.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃", 19.15. "וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 25.11. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃", 25.24. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃", 25.25. "וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃", 30.3. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃", 30.3. "וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃", 30.17. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 30.18. "וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם׃", 30.19. "וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃", 30.21. "וְרָחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם וְלֹא יָמֻתוּ וְהָיְתָה לָהֶם חָק־עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם׃", 32.8. "סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", 32.28. "וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃", 37.2. "וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃", 37.2. "וַיְצַפֵּהוּ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", 37.11. "וַיְצַף אֹתוֹ זָהָב טָהוֹר וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", 37.12. "וַיַּעַשׂ לוֹ מִסְגֶּרֶת טֹפַח סָבִיב וַיַּעַשׂ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃", 37.26. "וַיְצַף אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", | 12.11. "And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.", 15.24. "And the people murmured against Moses, saying: ‘What shall we drink?’", 16.4. "Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.", 19.15. "And he said unto the people: ‘Be ready against the third day; come not near a woman.’", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 25.11. "And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.", 25.24. "And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.", 25.25. "And thou shalt make unto it a border of a handbreadth round about, and thou shalt make a golden crown to the border thereof round about.", 30.3. "And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.", 30.17. "And the LORD spoke unto Moses, saying:", 30.18. "’Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein.", 30.19. "And Aaron and his sons shall wash their hands and their feet thereat;", 30.20. "when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to cause an offering made by fire to smoke unto the LORD;", 30.21. "so they shall wash their hands and their feet, that they die not; and it shall be a statute for ever to them, even to him and to his seed throughout their generations.’", 32.8. "they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’", 32.28. "And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.", 37.2. "And he overlaid it with pure gold within and without, and made a crown of gold to it round about.", 37.11. "And he overlaid it with pure gold, and made thereto a crown of gold round about.", 37.12. "And he made unto it a border of a hand-breadth round about, and made a golden crown to the border thereof round about.", 37.26. "And he overlaid it with pure gold, the top thereof, and the sides thereof round about, and the horns of it; and he made unto it a crown of gold round about.", 39.30. "And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD.", |
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6. Hebrew Bible, Deuteronomy, 4.9, 4.19, 23.4, 30.12, 32.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 479, 484, 487; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 129, 427, 449| 4.9. "רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 23.4. "לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", | 4.9. "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 23.4. "An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", |
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| 7. Hebrew Bible, Leviticus, 16-17, 12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 500 |
8. Hebrew Bible, Song of Songs, 2.8-2.14, 5.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 239| 2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 2.11. "כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃", 2.12. "הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃", 2.13. "הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃", 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃", | 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ |
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9. Hebrew Bible, Proverbs, 2.7, 3.18, 8.12, 8.15-8.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 467, 468, 469, 471, 473| 2.7. "וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 8.12. "אֲנִי־חָכְמָה שָׁכַנְתִּי עָרְמָה וְדַעַת מְזִמּוֹת אֶמְצָא׃", 8.15. "בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃", 8.16. "בִּי שָׂרִים יָשֹׂרוּ וּנְדִיבִים כָּל־שֹׁפְטֵי צֶדֶק׃", | 2.7. "He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 8.12. "I wisdom dwell with prudence, And find out knowledge of devices.", 8.15. "By me kings reign, And princes decree justice.", 8.16. "By me princes rule, And nobles, even all the judges of the earth.", |
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10. Hebrew Bible, Zephaniah, 1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 479| 1.5. "וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃", | 1.5. "And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;", |
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11. Hebrew Bible, Hosea, 13.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 596| 13.14. "מִיַּד שְׁאוֹל אֶפְדֵּם מִמָּוֶת אֶגְאָלֵם אֱהִי דְבָרֶיךָ מָוֶת אֱהִי קָטָבְךָ שְׁאוֹל נֹחַם יִסָּתֵר מֵעֵינָי׃", | 13.14. "Shall I ransom them from the power of the nether-world? Shall I redeem them from death? Ho, thy plagues, O death! Ho, thy destruction, O netherworld! Repentance be hid from Mine eyes!", |
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| 12. Hebrew Bible, Jeremiah, 119.114 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 469 |
13. Hebrew Bible, Isaiah, 2.3, 4.2, 25.8, 27.13, 32.17, 60.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 451, 468, 516; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38, 596| 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 4.2. "בַּיּוֹם הַהוּא יִהְיֶה צֶמַח יְהוָה לִצְבִי וּלְכָבוֹד וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת לִפְלֵיטַת יִשְׂרָאֵל׃", 25.8. "בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יְהוִה דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יְהוָה דִּבֵּר׃", 27.13. "וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃", 32.17. "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃", 60.3. "וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃", | 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 4.2. "In that day shall the growth of the LORD be beautiful and glorious, And the fruit of the land excellent and comely For them that are escaped of Israel.", 25.8. "He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it.", 27.13. "And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.", 32.17. "And the work of righteousness shall be peace; And the effect of righteousness quietness and confidence for ever.", 60.3. "And nations shall walk at thy light, And kings at the brightness of thy rising.", |
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14. Hebrew Bible, 1 Samuel, 3.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 516| 3.3. "וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהוָה אֲשֶׁר־שָׁם אֲרוֹן אֱלֹהִים׃", | 3.3. "and the lamp of God had not yet gone out in the temple of the Lord, where the ark of God was, and Shemu᾽el was laid down to sleep;", |
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15. Hebrew Bible, Amos, 2.11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •hanania (nephew of r. yoshua) •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 2.11. "וָאָקִים מִבְּנֵיכֶם לִנְבִיאִים וּמִבַּחוּרֵיכֶם לִנְזִרִים הַאַף אֵין־זֹאת בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה׃", | 2.11. "And I raised up of your sons for prophets, And of your young men for Nazirites. Is it not even thus, O ye children of Israel? Saith the LORD.", |
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16. Hebrew Bible, Habakkuk, 1.14 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 519| 1.14. "וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא־מֹשֵׁל בּוֹ׃", | 1.14. "And makest men as the fishes of the sea, As the creeping things, that have no ruler over them?", |
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17. Hebrew Bible, 1 Kings, 4.9, 7.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hanania (nephew of r. yoshua) •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 450; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 4.9. "בֶּן־דֶּקֶר בְּמָקַץ וּבְשַׁעַלְבִים וּבֵית שָׁמֶשׁ וְאֵילוֹן בֵּית חָנָן׃", 7.21. "וַיָּקֶם אֶת־הָעַמֻּדִים לְאֻלָם הַהֵיכָל וַיָּקֶם אֶת־הָעַמּוּד הַיְמָנִי וַיִּקְרָא אֶת־שְׁמוֹ יָכִין וַיָּקֶם אֶת־הָעַמּוּד הַשְּׂמָאלִי וַיִּקְרָא אֶת־שְׁמוֹ בֹּעַז׃", | 4.9. "the son of Deker, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon-beth-ha;", 7.21. "And he set up the pillars at the porch of the temple; and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz.", |
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18. Hebrew Bible, 2 Kings, 17.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 479| 17.16. "וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃", | 17.16. "and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;", |
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19. Hebrew Bible, Ezekiel, 11.16, 11.23, 43.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 442, 485| 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", 11.23. "וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃", 43.2. "וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃", 43.2. "וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃", | 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", 11.23. "And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.", 43.2. "and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.", |
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| 20. Anon., Fragments, 49.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
21. Hebrew Bible, Zechariah, 3.8, 6.12, 14.4, 14.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 442, 468, 485| 3.8. "שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃", 6.12. "וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃", 14.4. "וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃", 14.16. "וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃", | 3.8. "Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot.", 6.12. "and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;", 14.4. "And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.", 14.16. "And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.", |
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22. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 480| 9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃", | 9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.", |
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23. Hebrew Bible, 2 Chronicles, 8.2, 17.12, 18.18, 19.13, 23.5, 31.34, 33.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 468, 479, 480, 485| 8.2. "וְהֶעָרִים אֲשֶׁר נָתַן חוּרָם לִשְׁלֹמֹה בָּנָה שְׁלֹמֹה אֹתָם וַיּוֹשֶׁב שָׁם אֶת־בְּנֵי יִשְׂרָאֵל׃", 17.12. "וַיְהִי יְהוֹשָׁפָט הֹלֵךְ וְגָדֵל עַד־לְמָעְלָה וַיִּבֶן בִּיהוּדָה בִּירָנִיּוֹת וְעָרֵי מִסְכְּנוֹת׃", 18.18. "וַיֹּאמֶר לָכֵן שִׁמְעוּ דְבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יוֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמְדִים עַל־יְמִינוֹ וּשְׂמֹאלוֹ׃", 23.5. "וְהַשְּׁלִשִׁית בְּבֵית הַמֶּלֶךְ וְהַשְּׁלִשִׁית בְּשַׁעַר הַיְסוֹד וְכָל־הָעָם בְּחַצְרוֹת בֵּית יְהוָה׃", 33.15. "וַיָּסַר אֶת־אֱלֹהֵי הַנֵּכָר וְאֶת־הַסֶּמֶל מִבֵּית יְהוָה וְכָל־הַמִּזְבְּחוֹת אֲשֶׁר בָּנָה בְּהַר בֵּית־יְהוָה וּבִירוּשָׁלִָם וַיַּשְׁלֵךְ חוּצָה לָעִיר׃", | 8.2. "that the cities which Huram had given to Solomon, Solomon built them, and caused the children of Israel to dwell there.", 17.12. "And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store.", 18.18. "And he said: ‘Therefore hear ye the word of the LORD: I saw the LORD sitting upon His throne, and all the host of heaven standing on His right hand and on His left.", 23.5. "and a third part shall be at the king’s house; and a third part at the gate of the foundation; and all the people shall be in the courts of the house of the LORD.", 33.15. "And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.", |
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24. Hebrew Bible, 1 Chronicles, 4.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170| 4.18. "וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת־יֶרֶד אֲבִי גְדוֹר וְאֶת־חֶבֶר אֲבִי שׂוֹכוֹ וְאֶת־יְקוּתִיאֵל אֲבִי זָנוֹחַ וְאֵלֶּה בְּנֵי בִּתְיָה בַת־פַּרְעֹה אֲשֶׁר לָקַח מָרֶד׃", | 4.18. "and his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah—and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.", |
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| 25. Anon., Fragments, 49.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 26. Anon., Fragments, 49.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
27. Anon., 1 Enoch, 37-59, 61-71, 60 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 37, 38, 39, 40, 41, 42, 43 | 60. In the year 500, in the seventh month, on the fourteenth day of the month in the life of Enoch. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were,disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.,And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face.,And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the,commotion and the quaking of the heaven. And Michael said unto me: ' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and",long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.,When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.',And on that day were two monsters parted, a female monster named Leviathan, to dwell in the,abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first,man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses,of the sea, and the other unto the dry land of the wilderness. And he said to me: ' Thou son of man, herein thou dost seek to know what is hidden.',And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the,heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions,are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.,For the thunder has places of rest (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together,through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.,And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains,of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good,angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel.,And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the,mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on,the earth . . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,,and the angels take it in charge. And these things I saw towards the Garden of the Righteous.",And the angel of peace who was with me said to me: ' These two monsters, prepared conformably to the greatness of God, shall feed . . . |
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| 28. Anon., Jubilees, 13.51 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 448 |
29. Septuagint, 2 Maccabees, 1.1, 1.10, 9.17, 11.16, 11.27, 11.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211 | 1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.' 1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God." 11.16. The letter written to the Jews by Lysias was to this effect:'Lysias to the people of the Jews, greeting.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.34. The Romans also sent them a letter, which read thus:'Quintus Memmius and Titus Manius, envoys of the Romans, to the people of the Jews, greeting.' |
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| 30. Dead Sea Scrolls, Messianic Rule, 2.4-2.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 449 |
31. Hebrew Bible, Daniel, 9.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 390| 9.26. "וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃", | 9.26. "And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.", |
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| 32. Dead Sea Scrolls, Damascus Covenant, 10.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127 |
| 33. Dead Sea Scrolls, Pesher On Habakkuk, 11.4-11.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527 |
| 34. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127 |
| 35. Philo of Alexandria, Questions On Exodus, 2.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211 |
36. Philo of Alexandria, On The Special Laws, 1.51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211 | 1.51. And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou |
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37. Mishnah, Makkot, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 10| 2.8. "כַּיּוֹצֵא בוֹ, רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָטוֹ וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ, יֹאמַר לָהֶם רוֹצֵחַ אָנִי. אָמְרוּ לוֹ אַף עַל פִּי כֵן, יְקַבֵּל מֵהֶן, שֶׁנֶּאֱמַר (דברים יט) וְזֶה דְּבַר הָרֹצֵחַ. מַעֲלִים הָיוּ שָׂכָר לַלְוִיִּם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, לֹא הָיוּ מַעֲלִים לָהֶן שָׂכָר. וְחוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה חוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ: \n", | 2.8. "A manslayer who went to his city of his refuge and the men of that city wished to do him honor, should [refuse] by saying to them, “I am a manslayer!”. If they say to him, “Nevertheless” he should accept from them [the proffered honor], as it is said: “and this is the word of the manslayer.” They used to pay rent to the Levites, according to the words of Rabbi Judah. Rabbi Meir says: “They did not pay them rent.” And [on his return home] he returns to the office he formerly held, according to the words of Rabbi Meir. Rabbi Judah says: “He does not return to the office he formerly held.”", |
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38. Mishnah, Ketuvot, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 31| 6.6. "יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ: \n", | 6.6. "If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.", |
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39. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 12, 377, 428| 2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n", | 2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!", |
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40. Mishnah, Hagigah, 1.1, 2.5, 2.5-3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17| 2.5. "נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: \n", | 2.5. "They wash hands for [eating] unconsecrated [food], and [second] tithe, and for terumah [heave-offering]. But for sacred food they must immerse [their hands in a mikveh]. With regard to the [water of] purification, if one’s hands became impure, one’s [whole] body is impure.", |
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41. Mishnah, Kelim, 1.1-1.3, 5.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19, 427| 1.1. "אֲבוֹת הַטֻּמְאוֹת, הַשֶּׁרֶץ, וְשִׁכְבַת זֶרַע, וּטְמֵא מֵת, וְהַמְּצֹרָע בִּימֵי סָפְרוֹ, וּמֵי חַטָּאת שֶׁאֵין בָּהֶם כְּדֵי הַזָּיָה, הֲרֵי אֵלּוּ מְטַמְּאִין אָדָם וְכֵלִים בְּמַגָּע, וּכְלֵי חֶרֶשׂ בַּאֲוִיר, וְאֵינָם מְטַמְּאִין בְּמַשָּׂא: \n", 1.2. "לְמַעְלָה מֵהֶם, נְבֵלָה, וּמֵי חַטָּאת שֶׁיֶּשׁ בָּהֶם כְּדֵי הַזָּיָה, שֶׁהֵם מְטַמְּאִין אֶת הָאָדָם בְּמַשָּׂא לְטַמֵּא בְגָדִים בְּמַגָּע, וַחֲשׂוּכֵי בְגָדִים בְּמַגָּע: \n", 1.3. "לְמַעְלָה מֵהֶן, בּוֹעֵל נִדָּה, שֶׁהוּא מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. לְמַעְלָה מֵהֶן, זוֹבוֹ שֶׁל זָב וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו, וְדַם הַנִּדָּה, שֶׁהֵן מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא. לְמַעְלָה מֵהֶן, מֶרְכָּב, שֶׁהוּא מְטַמֵּא תַּחַת אֶבֶן מְסָמָא. לְמַעְלָה מִן הַמֶּרְכָּב, מִשְׁכָּב, שֶׁשָּׁוֶה מַגָּעוֹ לְמַשָּׂאוֹ. לְמַעְלָה מִן הַמִּשְׁכָּב, הַזָּב, שֶׁהַזָּב עוֹשֶׂה מִשְׁכָּב, וְאֵין מִשְׁכָּב עוֹשֶׂה מִשְׁכָּב: \n", 5.10. "חֲתָכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. זֶה תַנּוּרוֹ שֶׁל עַכְנָאי. יוֹרוֹת הָעַרְבִיִּין שֶׁהוּא חוֹפֵר בָּאָרֶץ וְטָח בְּטִיט, אִם יָכוֹל הַטִּיחַ לַעֲמוֹד בִּפְנֵי עַצְמוֹ, טָמֵא. וְאִם לָאו, טָהוֹר. וְזֶה תַנּוּרוֹ שֶׁל בֶּן דִּינָאי: \n", | 1.1. "The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.", 1.2. "Above them are nevelah and waters of purification whose quantity is sufficient to be sprinkled, for these convey impurity to a person [even] by being carried so that he in turn conveys impurity to clothing by contact. Clothing, however, is free from impurity where there was contact alone.", 1.3. "Above them is one who had intercourse with a menstruant, for he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. Above them is the issue of a zav, his spit, his semen and his urine, and the blood of a menstruant, for they convey impurity both by contact and by carrying. Above them is an object on which one can ride, for it conveys impurity even when it lies under a heavy stone. Above the object on which one can ride is that on which one can lie, for contact is the same as its carrying. Above the object on which one can lie is the zav, for a zav conveys impurity to the object on which he lies, while the object on which he lies cannot convey the same impurity to that upon which it lies.", 5.10. "If he cut the oven up into rings, and then he put sand between each pair of rings, Rabbi Eliezer says: it is clean. But the sages say: it is unclean. This is the oven of Akhnai. As regards Arabian vats, which are holes dug in the ground and plastered with clay, if the plastering can stand of itself it is susceptible to impurity; Otherwise it is not susceptible. This is the oven of Ben Dinai.", |
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42. Mishnah, Avot, 1.1, 1.2, 1.12, 1.13, 1.14, 1.15, 1.16-2.4, 1.17, 2.4, 2.8, 2.10, 2.11, 2.13, 2.17, 3.4, 3.11, 4.11, 5.6, 5.17, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 464| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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43. Mishnah, Berachot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 118, 129, 449| 3.6. "זָב שֶׁרָאָה קְרִי, וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע, וְהַמְשַׁמֶּשֶׁת שֶׁרָאֲתָה נִדָּה, צְרִיכִין טְבִילָה, וְרַבִּי יְהוּדָה פּוֹטֵר: \n", | 3.6. "A zav who has had a seminal emission and a niddah from whom semen escapes and a woman who becomes niddah during intercourse require a mikveh. Rabbi Judah exempts them.", |
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44. Mishnah, Bava Batra, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 34| 8.5. הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב. | 8.5. "If a man says, “So and so, my firstborn son, shall not receive a double portion”, or “So and so, my son, shall not inherit with his brothers”, he has said nothing, for he has made a condition contrary to what is written in the Torah. If a man apportioned his property to his sons by word of mouth, and gave much to one and little to another, or made them equal to the firstborn, his words are valid. But if he had said [that it should be so] “by inheritance”, he has said nothing. If he had written down, whether at the beginning or in the middle or at the end [of his will] that it should be as a gift, his words are valid. If a man said, “So and so a man shall inherit from me” and he has a daughter; or “My daughter shall inherit from me”, and he has a son, he has said nothing, for he has made a condition contrary to what is written in the Torah. Rabbi Joha ben Baroka says: “If he said [that so and so shall inherit from me] of one that was qualified to inherit from him, his words are valid, but if of one that was not qualified to inherit from him his words do not remain valid.” If a man wrote away his property to others and passed over his sons, what he has done is done, but the Sages are not comfortable with it. Rabban Shimon ben Gamaliel says: “If has sons did not behave properly, it should be counted to his credit.”", |
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45. Mishnah, Avodah Zarah, 2.3-2.7, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 452; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 14| 2.3. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין: \n" 2.4. "נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶן וְיַיִן שֶׁל יִשְׂרָאֵל כָּנוּס בָּהֶן, אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה. הַחַרְצַנִּים וְהַזַּגִּין שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, לַחִין, אֲסוּרִין, יְבֵשִׁין, מֻתָּרִין. הַמֻּרְיָס וּגְבִינוֹת בֵּית אֻנְיָקִי שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n", 2.5. "אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: \n", 2.6. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n", 2.7. "אֵלּוּ מֻתָּרִין בַּאֲכִילָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְיִשְׂרָאֵל רוֹאֵהוּ. וְהַדְּבַשׁ. וְהַדַּבְדָּנִיּוֹת אַף עַל פִּי שֶׁמְּנַטְּפִין, אֵין בָּהֶם מִשּׁוּם הֶכְשֵׁר מַשְׁקֶה. וּכְבָשִׁין שֶׁאֵין דַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ. וְטָרִית שֶׁאֵינָהּ טְרוּפָה. וְצִיר שֶׁיֶּשׁ בָּהּ דָּגָה. וְעָלֶה שֶׁל חִלְתִּית. וְזֵיתִים גְּלֻסְקָאוֹת הַמְגֻלְגָּלִין. רַבִּי יוֹסֵי אוֹמֵר, הַשְּׁלוּחִין, אֲסוּרִין. הַחֲגָבִים הַבָּאִים מִן הַסְּלוּלָה, אֲסוּרִין. מִן הַהַפְתֵּק, מֻתָּרִין. וְכֵן לִתְרוּמָה: \n", 3.1. "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:", | 2.3. "The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted." 2.4. "Skin-bottles or flasks of non-Jews in which wine of a Jew is kept are forbidden and the prohibition extends to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit. Grape seeds and grape-skins of non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say, when fresh they are forbidden but when dry they are permitted. Fish brine and Bithynian cheese of the non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit.", 2.5. "Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).”", 2.6. "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.", 2.7. "The following are permitted to be eaten [by an israelite]:milk which a non-Jew milked with a Jew watching him; honey, grape-clusters even though these secrete moisture the law which renders food susceptible to defilement by a liquid does not apply to them preserves into which they are not accustomed to put wine or vinegar, pickled herring which has not been minced, brine containing fish, a leaf of asafoetida, and rolled olive-cakes. Rabbi Yose says: those olives having pits ready to drop out are prohibited. Locusts which come out of [a shopkeeper’s] basket are prohibited, but if from storage they are permitted. The same rule applies to terumah.", 3.1. "All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].", |
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| 46. Josephus Flavius, Life, 10-12, 309, 428, 9, 190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 365, 583 |
47. Josephus Flavius, Against Apion, 1.212, 2.190-2.217 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 41, 42, 43, 583 | 1.212. Now this our procedure seems a ridiculous thing to Agatharchides, but will appear to such as consider it without prejudice a great thing, and what deserved a great many encomiums; I mean, when certain men constantly prefer the observation of their laws, and their religion towards God, before the preservation of themselves and their country. /p 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. /p 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.200. It commands us also, when we marry, not to have regard to portion, nor to take a woman by violence, nor to persuade her deceitfully and knavishly; but to demand her in marriage of him who hath power to dispose of her, and is fit to give her away by the nearness of his kindred; 2.201. for (says the scripture) “A woman is inferior to her husband in all things.” Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to her husband; for God hath given the authority to the husband. A husband, therefore, is to lie only with his wife whom he hath married; but to have to do with another man’s wife is a wicked thing; which, if any one ventures upon, death is inevitably his punishment: no more can he avoid the same who forces a virgin betrothed to another man, or entices another man’s wife. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.203. Moreover, the law enjoins, that after the man and wife have lain together in a regular way, they shall bathe themselves; for there is a defilement contracted thereby, both in soul and body, as if they had gone into another country; for indeed the soul, by being united to the body, is subject to miseries, and is not freed therefrom again but by death; on which account the law requires this purification to be entirely performed. 26. 2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p 2.206. 28. The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says, that the young men should pay due respect to every elder, since God is the eldest of all beings. 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. 2.208. What is not by any one intrusted to another, ought not to be required back again. No one is to touch another’s goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another. /p 2.209. 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us. 2.210. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: 2.212. for he doth not allow us to set their country on fire, nor permit us to cut down those trees that bear fruit: nay, farther, he forbids us to spoil those that have been slain in war. He hath also provided for such as are taken captive, that they may not be injured, and especially that the women may not be abused. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. 2.214. Thus hath our lawgiver contrived to teach us an equitable conduct every way, by using us to such laws as instruct us therein; while at the same time he hath ordained, that such as break these laws should be punished, without the allowance of any excuse whatsoever. /p 2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. 2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation; |
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| 48. Anon., Fragments, 49.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
49. Josephus Flavius, Jewish War, 2.20.3, 2.119, 2.162-2.166, 2.223-2.407, 2.409, 2.566, 4.159 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. •yoshua ben levi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 24, 42, 365, 377, 428, 583 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 2.223. 1. Now after the death of Herod, king of Chalcis, Claudius set Agrippa, the son of Agrippa, over his uncle’s kingdom, while Cumanus took upon him the office of procurator of the rest, which was a Roman province, and therein he succeeded Alexander; under which Cumanus began the troubles, and the Jews’ ruin came on; 2.224. for when the multitude were come together to Jerusalem, to the feast of unleavened bread, and a Roman cohort stood over the cloisters of the temple(for they always were armed, and kept guard at the festivals, to prevent any innovation which the multitude thus gathered together might make), one of the soldiers pulled back his garment, and cowering down after an indecent manner, turned his breech to the Jews, and spake such words as you might expect upon such a posture. 2.225. At this the whole multitude had indignation, and made a clamor to Cumanus, that he would punish the soldier; while the rasher part of the youth, and such as were naturally the most tumultuous, fell to fighting, and caught up stones, and threw them at the soldiers. 2.226. Upon which Cumanus was afraid lest all the people should make an assault upon him, and sent to call for more armed men, who, when they came in great numbers into the cloisters, the Jews were in a very great consternation; and being beaten out of the temple, they ran into the city; 2.227. and the violence with which they crowded to get out was so great, that they trod upon each other, and squeezed one another, till ten thousand of them were killed, insomuch that this feast became the cause of mourning to the whole nation, and every family lamented [their own relations]. 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.232. 3. After this there happened a fight between the Galileans and the Samaritans; it happened at a village called Geman, which is situated in the great plain of Samaria; where, as a great number of Jews were going up to Jerusalem to the feast [of tabernacles,] a certain Galilean was slain; 2.233. and besides, a vast number of people ran together out of Galilee, in order to fight with the Samaritans. But the principal men among them came to Cumanus, and besought him that, before the evil became incurable, he would come into Galilee, and bring the authors of this murder to punishment; for that there was no other way to make the multitude separate without coming to blows. However, Cumanus postponed their supplications to the other affairs he was then about, and sent the petitioners away without success. 2.234. 4. But when the affair of this murder came to be told at Jerusalem, it put the multitude into disorder, and they left the feast; and without any generals to conduct them, they marched with great violence to Samaria; nor would they be ruled by any of the magistrates that were set over them, 2.235. but they were managed by one Eleazar, the son of Dineus, and by Alexander, in these their thievish and seditious attempts. These men fell upon those that were in the neighborhood of the Acrabatene toparchy, and slew them, without sparing any age, and set the villages on fire. 2.236. 5. But Cumanus took one troop of horsemen, called the troop of Sebaste, out of Caesarea, and came to the assistance of those that were spoiled; he also seized upon a great number of those that followed Eleazar, and slew more of them. 2.237. And as for the rest of the multitude of those that went so zealously to fight with the Samaritans, the rulers of Jerusalem ran out, clothed with sackcloth, and having ashes on their heads, and begged of them to go their ways, lest by their attempt to revenge themselves upon the Samaritans they should provoke the Romans to come against Jerusalem; to have compassion upon their country and temple, their children and their wives, and not bring the utmost dangers of destruction upon them, in order to avenge themselves upon one Galilean only. 2.238. The Jews complied with these persuasions of theirs, and dispersed themselves; but still there were a great number who betook themselves to robbing, in hopes of impunity; and rapines and insurrections of the bolder sort happened over the whole country. 2.239. And the men of power among the Samaritans came to Tyre, to Ummidius Quadratus, the president of Syria, and desired that they that had laid waste the country might be punished: 2.240. the great men also of the Jews, and Jonathan the son of Aus the high priest, came thither, and said that the Samaritans were the beginners of the disturbance, on account of that murder they had committed; and that Cumanus had given occasion to what had happened, by his unwillingness to punish the original authors of that murder. 2.241. 6. But Quadratus put both parties off for that time, and told them, that when he should come to those places, he would make a diligent inquiry after every circumstance. After which he went to Caesarea, and crucified all those whom Cumanus had taken alive; 2.242. and when from thence he was come to the city Lydda, he heard the affair of the Samaritans, and sent for eighteen of the Jews, whom he had learned to have been concerned in that fight, and beheaded them; 2.243. but he sent two others of those that were of the greatest power among them, and both Jonathan and Aias, the high priests, as also Aus the son of this Aias, and certain others that were eminent among the Jews, to Caesar; as he did in like manner by the most illustrious of the Samaritans. 2.244. He also ordered that Cumanus [the procurator] and Celer the tribune should sail to Rome, in order to give an account of what had been done to Caesar. When he had finished these matters, he went up from Lydda to Jerusalem, and finding the multitude celebrating their feast of unleavened bread without any tumult, he returned to Antioch. 2.245. 7. Now when Caesar at Rome had heard what Cumanus and the Samaritans had to say (where it was done in the hearing of Agrippa, who zealously espoused the cause of the Jews, as in like manner many of the great men stood by Cumanus), he condemned the Samaritans, and commanded that three of the most powerful men among them should be put to death; he banished Cumanus, 2.246. and sent Celer bound to Jerusalem, to be delivered over to the Jews to be tormented; that he should be drawn round the city, and then beheaded. 2.247. 8. After this Caesar sent Felix, the brother of Pallas, to be procurator of Galilee, and Samaria, and Perea, and removed Agrippa from Chalcis unto a greater kingdom; for he gave him the tetrarchy which had belonged to Philip, which contained Batanea, Trachonitis, and Gaulonitis: he added to it the kingdom of Lysanias, and that province [Abilene] which Varus had governed. 2.248. But Claudius himself, when he had administered the government thirteen years, eight months, and twenty days, died, and left Nero to be his successor in the empire, whom he had adopted by his Wife Agrippina’s delusions, in order to be his successor, although he had a son of his own, whose name was Britannicus, by Messalina his former wife, and a daughter whose name was Octavia, 2.249. whom he had married to Nero; he had also another daughter by Petina, whose name was Antonia. 2.250. 1. Now as to the many things in which Nero acted like a madman, out of the extravagant degree of the felicity and riches which he enjoyed, and by that means used his good fortune to the injury of others; and after what manner he slew his brother, and wife, and mother, from whom his barbarity spread itself to others that were most nearly related to him; 2.251. and how, at last, he was so distracted that he became an actor in the scenes, and upon the theater,—I omit to say any more about them, because there are writers enough upon those subjects everywhere; but I shall turn myself to those actions of his time in which the Jews were concerned. 2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. 2.253. This Felix took Eleazar the arch-robber, and many that were with him, alive, when they had ravaged the country for twenty years together, and sent them to Rome; but as to the number of robbers whom he caused to be crucified, and of those who were caught among them, and whom he brought to punishment, they were a multitude not to be enumerated. 2.254. 3. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255. this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. 2.256. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself; 2.257. and while everybody expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. 2.258. 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.260. But Felix thought this procedure was to be the beginning of a revolt; so he sent some horsemen and footmen both armed, who destroyed a great number of them. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 2.264. 6. Now, when these were quieted, it happened, as it does in a diseased body, that another part was subject to an inflammation; for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; 2.265. for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus the flame was every day more and more blown up, till it came to a direct war. 2.266. 7. There was also another disturbance at Caesarea:—those Jews who were mixed with the Syrians that lived there, raising a tumult against them. The Jews pretended that the city was theirs, and said that he who built it was a Jew, meaning king Herod. The Syrians confessed also that its builder was a Jew; but they still said, however, that the city was a Grecian city; for that he who set up statues and temples in it could not design it for Jews. 2.267. On which account both parties had a contest with one another; and this contest increased so much, that it came at last to arms, and the bolder sort of them marched out to fight; for the elders of the Jews were not able to put a stop to their own people that were disposed to be tumultuous, and the Greeks thought it a shame for them to be overcome by the Jews. 2.268. Now these Jews exceeded the others in riches and strength of body; but the Grecian part had the advantage of assistance from the soldiery; for the greatest part of the Roman garrison was raised out of Syria; and being thus related to the Syrian part, they were ready to assist it. 2.269. However, the governors of the city were concerned to keep all quiet, and whenever they caught those that were most for fighting on either side, they punished them with stripes and bonds. Yet did not the sufferings of those that were caught affright the remainder, or make them desist; but they were still more and more exasperated, and deeper engaged in the sedition. 2.270. And as Felix came once into the marketplace, and commanded the Jews, when they had beaten the Syrians, to go their ways, and threatened them if they would not, and they would not obey him, he sent his soldiers out upon them, and slew a great many of them, upon which it fell out that what they had was plundered. And as the sedition still continued, he chose out the most eminent men on both sides as ambassadors to Nero, to argue about their several privileges. 2.271. 1. Now it was that Festus succeeded Felix as procurator, and made it his business to correct those that made disturbances in the country. So he caught the greatest part of the robbers, and destroyed a great many of them. 2.272. But then Albinus, who succeeded Festus, did not execute his office as the other had done; nor was there any sort of wickedness that could be named but he had a hand in it. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing. 2.274. At this time it was that the enterprises of the seditious at Jerusalem were very formidable; the principal men among them purchasing leave of Albinus to go on with their seditious practices; while that part of the people who delighted in disturbances joined themselves to such as had fellowship with Albinus; 2.275. and everyone of these wicked wretches were encompassed with his own band of robbers, while he himself, like an arch-robber, or a tyrant, made a figure among his company, and abused his authority over those about him, in order to plunder those that lived quietly. 2.276. The effect of which was this, that those who lost their goods were forced to hold their peace, when they had reason to show great indignation at what they had suffered; but those who had escaped were forced to flatter him that deserved to be punished, out of the fear they were in of suffering equally with the others. Upon the whole, nobody durst speak their minds, but tyranny was generally tolerated; and at this time were those seeds sown which brought the city to destruction. 2.277. 2. And although such was the character of Albinus, yet did Gessius Florus who succeeded him, demonstrate him to have been a most excellent person, upon the comparison; for the former did the greatest part of his rogueries in private, and with a sort of dissimulation; but Gessius did his unjust actions to the harm of the nation after a pompous manner; and as though he had been sent as an executioner to punish condemned malefactors, he omitted no sort of rapine, or of vexation; 2.278. where the case was really pitiable, he was most barbarous, and in things of the greatest turpitude he was most impudent. Nor could anyone outdo him in disguising the truth; nor could anyone contrive more subtle ways of deceit than he did. He indeed thought it but a petty offense to get money out of single persons; so he spoiled whole cities, and ruined entire bodies of men at once, and did almost publicly proclaim it all the country over, that they had liberty given them to turn robbers, upon this condition, that he might go shares with them in the spoils they got. 2.279. Accordingly, this his greediness of gain was the occasion that entire toparchies were brought to desolation, and a great many of the people left their own country, and fled into foreign provinces. 2.280. 3. And truly, while Cestius Gallus was president of the province of Syria, nobody durst do so much as send an embassage to him against Florus; but when he was come to Jerusalem, upon the approach of the feast of unleavened bread, the people came about him not fewer in number than three millions: these besought him to commiserate the calamities of their nation, and cried out upon Florus as the bane of their country. 2.281. But as he was present, and stood by Cestius, he laughed at their words. However, Cestius, when he had quieted the multitude, and had assured them that he would take care that Florus should hereafter treat them in a more gentle manner, returned to Antioch. 2.282. Florus also conducted him as far as Caesarea, and deluded him, though he had at that very time the purpose of showing his anger at the nation, and procuring a war upon them, by which means alone it was that he supposed he might conceal his enormities; 2.283. for he expected that if the peace continued, he should have the Jews for his accusers before Caesar; but that if he could procure them to make a revolt, he should divert their laying lesser crimes to his charge, by a misery that was so much greater; he therefore did every day augment their calamities, in order to induce them to a rebellion. 2.284. 4. Now at this time it happened that the Grecians at Caesarea had been too hard for the Jews, and had obtained of Nero the government of the city, and had brought the judicial determination: at the same time began the war, in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius [Jyar]. 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.290. Whereupon the sober and moderate part of the Jews thought it proper to have recourse to their governors again, while the seditious part, and such as were in the fervor of their youth, were vehemently inflamed to fight. The seditious also among [the Gentiles of] Caesarea stood ready for the same purpose; for they had, by agreement, sent the man to sacrifice beforehand [as ready to support him] so that it soon came to blows. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 2.293. 6. Moreover, as to the citizens of Jerusalem, although they took this matter very ill, yet did they restrain their passion; but Florus acted herein as if he had been hired, and blew up the war into a flame, and sent some to take seventeen talents out of the sacred treasure, and pretended that Caesar wanted them. 2.294. At this the people were in confusion immediately, and ran together to the temple, with prodigious clamors, and called upon Caesar by name, and besought him to free them from the tyranny of Florus. 2.295. Some also of the seditious cried out upon Florus, and cast the greatest reproaches upon him, and carried a basket about, and begged some spills of money for him, as for one that was destitute of possessions, and in a miserable condition. Yet was not he made ashamed hereby of his love of money, but was more enraged, and provoked to get still more; 2.296. and instead of coming to Caesarea, as he ought to have done, and quenching the flame of war, which was beginning thence, and so taking away the occasion of any disturbances, on which account it was that he had received a reward [of eight talents], he marched hastily with an army of horsemen and footmen against Jerusalem, that he might gain his will by the arms of the Romans, and might, by his terror, and by his threatenings, bring the city into subjection. 2.297. 7. But the people were desirous of making Florus ashamed of his attempt, and met his soldiers with acclamations, and put themselves in order to receive him very submissively. 2.298. But he sent Capito, a centurion, beforehand, with fifty soldiers, to bid them go back, and not now make a show of receiving him in an obliging manner, whom they had so foully reproached before; 2.299. and said that it was incumbent on them, in case they had generous souls, and were free speakers, to jest upon him to his face, and appear to be lovers of liberty, not only in words, but with their weapons also. 2.300. With this message was the multitude amazed; and upon the coming of Capito’s horsemen into the midst of them, they were dispersed before they could salute Florus, or manifest their submissive behavior to him. Accordingly, they retired to their own houses, and spent that night in fear and confusion of face. 2.301. 8. Now at this time Florus took up his quarters at the palace; and on the next day he had his tribunal set before it, and sat upon it, when the high priests, and the men of power, and those of the greatest eminence in the city, came all before that tribunal; 2.302. upon which Florus commanded them to deliver up to him those that had reproached him, and told them that they should themselves partake of the vengeance to them belonging, if they did not produce the criminals; but these demonstrated that the people were peaceably disposed, and they begged forgiveness for those that had spoken amiss; 2.303. for that it was no wonder at all that in so great a multitude there should be some more daring than they ought to be, and, by reason of their younger age, foolish also; and that it was impossible to distinguish those that offended from the rest, while every one was sorry for what he had done, and denied it out of fear of what would follow: 2.304. that he ought, however, to provide for the peace of the nation, and to take such counsels as might preserve the city for the Romans, and rather for the sake of a great number of innocent people to forgive a few that were guilty, than for the sake of a few of the wicked to put so large and good a body of men into disorder. 2.305. 9. Florus was more provoked at this, and called out aloud to the soldiers to plunder that which was called the Upper Market-place, and to slay such as they met with. So the soldiers, taking this exhortation of their commander in a sense agreeable to their desire of gain, did not only plunder the place they were sent to, but forcing themselves into every house, they slew its inhabitants; 2.306. o the citizens fled along the narrow lanes, and the soldiers slew those that they caught, and no method of plunder was omitted; they also caught many of the quiet people, and brought them before Florus, whom he first chastised with stripes, and then crucified. 2.307. Accordingly, the whole number of those that were destroyed that day, with their wives and children (for they did not spare even the infants themselves), was about three thousand and six hundred. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 2.309. 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.310. but as his sister Bernice was come to Jerusalem, and saw the wicked practices of the soldiers, she was sorely affected at it, and frequently sent the masters of her horse and her guards to Florus, and begged of him to leave off these slaughters; 2.311. but he would not comply with her request, nor have any regard either to the multitude of those already slain, or to the nobility of her that interceded, but only to the advantage he should make by this plundering; 2.312. nay, this violence of the soldiers broke out to such a degree of madness, that it spent itself on the queen herself; for they did not only torment and destroy those whom they had caught under her very eyes, but indeed had killed herself also, unless she had prevented them by flying to the palace, and had staid there all night with her guards, which she had about her for fear of an insult from the soldiers. 2.313. Now she dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. 2.314. Which things Bernice was now performing, and stood barefoot before Florus’s tribunal, and besought him [to spare the Jews]. Yet could she neither have any reverence paid to her, nor could she escape without some danger of being slain herself. 2.315. 2. This happened upon the sixteenth day of the month Artemisius [Jyar]. Now, on the next day, the multitude, who were in a great agony, ran together to the Upper Marketplace, and made the loudest lamentations for those that had perished; and the greatest part of the cries were such as reflected on Florus; 2.316. at which the men of power were affrighted, together with the high priests, and rent their garments, and fell down before each of them, and besought them to leave off, and not to provoke Florus to some incurable procedure, besides what they had already suffered. 2.317. Accordingly, the multitude complied immediately, out of reverence to those that had desired it of them, and out of the hope they had that Florus would do them no more injuries. 2.318. 3. So Florus was troubled that the disturbances were over, and endeavored to kindle that flame again, and sent for the high priests, with the other eminent persons, and said, the only demonstration that the people would not make any other innovations should be this,—that they must go out and meet the soldiers that were ascending from Caesarea, whence two cohorts were coming; 2.319. and while these men were exhorting the multitude so to do, he sent beforehand, and gave directions to the centurions of the cohorts, that they should give notice to those that were under them not to return the Jews’ salutations; and that if they made any reply to his disadvantage, they should make use of their weapons. 2.320. Now the high priests assembled the multitude in the temple, and desired them to go and meet the Romans, and to salute the cohorts very civilly, before their miserable case should become incurable. Now the seditious part would not comply with these persuasions; but the consideration of those that had been destroyed made them incline to those that were the boldest for action. 2.321. 4. At this time it was that every priest, and every servant of God, brought out the holy vessels, and the ornamental garments wherein they used to minister in sacred things.—The harpers also, and the singers of hymns, came out with their instruments of music, and fell down before the multitude, and begged of them that they would preserve those holy ornaments to them, and not provoke the Romans to carry off those sacred treasures. 2.322. You might also see then the high priests themselves, with dust sprinkled in great plenty upon their heads, with bosoms deprived of any covering but what was rent; these besought every one of the eminent men by name, and the multitude in common, that they would not for a small offense betray their country to those that were desirous to have it laid waste; 2.323. aying, “What benefit will it bring to the soldiers to have a salutation from the Jews? or what amendment of your affairs will it bring you, if you do not now go out to meet them? 2.324. and that if they saluted them civilly, all handle would be cut off from Florus to begin a war; that they should thereby gain their country, and freedom from all further sufferings; and that, besides, it would be a sign of great want of command of themselves, if they should yield to a few seditious persons, while it was fitter for them who were so great a people to force the others to act soberly.” 2.325. 5. By these persuasions, which they used to the multitude and to the seditious, they restrained some by threatenings, and others by the reverence that was paid them. After this they led them out, and they met the soldiers quietly, and after a composed manner, and when they were come up with them, they saluted them; but when they made no answer, the seditious exclaimed against Florus, which was the signal given for falling upon them. 2.326. The soldiers therefore encompassed them presently, and struck them with their clubs; and as they fled away, the horsemen trampled them down, so that a great many fell down dead by the strokes of the Romans, and more by their own violence in crushing one another. 2.327. Now there was a terrible crowding about the gates, and while everybody was making haste to get before another, the flight of them all was retarded, and a terrible destruction there was among those that fell down, for they were suffocated, and broken to pieces by the multitude of those that were uppermost; nor could any of them be distinguished by his relations in order to the care of his funeral; 2.328. the soldiers also who beat them, fell upon those whom they overtook, without showing them any mercy, and thrust the multitude through the place called Bezetha, as they forced their way, in order to get in and seize upon the temple, and the tower Antonia. Florus also being desirous to get those places into his possession, brought such as were with him out of the king’s palace, and would have compelled them to get as far as the citadel [Antonia]; 2.329. but his attempt failed, for the people immediately turned back upon him, and stopped the violence of his attempt; and as they stood upon the tops of their houses, they threw their darts at the Romans, who, as they were sorely galled thereby, because those weapons came from above, and they were not able to make a passage through the multitude, which stopped up the narrow passages, they retired to the camp which was at the palace. 2.330. 6. But for the seditious, they were afraid lest Florus should come again, and get possession of the temple, through Antonia; so they got immediately upon those cloisters of the temple that joined to Antonia, and cut them down. 2.331. This cooled the avarice of Florus; for whereas he was eager to obtain the treasures of God [in the temple], and on that account was desirous of getting into Antonia, as soon as the cloisters were broken down, he left off his attempt; he then sent for the high priests and the Sanhedrin, and told them that he was indeed himself going out of the city, but that he would leave them as large a garrison as they should desire. 2.332. Hereupon they promised that they would make no innovations, in case he would leave them one band; but not that which had fought with the Jews, because the multitude bore ill will against that band on account of what they had suffered from it; so he changed the band as they desired, and, with the rest of his forces, returned to Caesarea. 2.333. 1. However, Florus contrived another way to oblige the Jews to begin the war, and sent to Cestius, and accused the Jews falsely of revolting [from the Roman government], and imputed the beginning of the former fight to them, and pretended they had been the authors of that disturbance, wherein they were only the sufferers. Yet were not the governors of Jerusalem silent upon this occasion, but did themselves write to Cestius, as did Bernice also, about the illegal practices of which Florus had been guilty against the city; 2.334. who, upon reading both accounts, consulted with his captains [what he should do]. Now some of them thought it best for Cestius to go up with his army, either to punish the revolt, if it was real, or to settle the Roman affairs on a surer foundation, if the Jews continued quiet under them; but he thought it best himself to send one of his intimate friends beforehand, to see the state of affairs, and to give him a faithful account of the intentions of the Jews. 2.335. Accordingly, he sent one of his tribunes, whose name was Neopolitanus, who met with king Agrippa as he was returning from Alexandria, at Jamnia, and told him who it was that sent him, and on what errand he was sent. 2.336. 2. And here it was that the high priests, and men of power among the Jews, as well as the Sanhedrin, came to congratulate the king [upon his safe return]; and after they had paid him their respects, they lamented their own calamities, and related to him what barbarous treatment they had met with from Florus. 2.337. At which barbarity Agrippa had great indignation, but transferred, after a subtle manner, his anger towards those Jews whom he really pitied, that he might beat down their high thoughts of themselves, and would have them believe that they had not been so unjustly treated, in order to dissuade them from avenging themselves. 2.338. So these great men, as of better understanding than the rest, and desirous of peace, because of the possessions they had, understood that this rebuke which the king gave them was intended for their good; but as to the people, they came sixty furlongs out of Jerusalem, and congratulated both Agrippa and Neopolitanus; 2.339. but the wives of those that had been slain came running first of all and lamenting. The people also, when they heard their mourning, fell into lamentations also, and besought Agrippa to assist them: they also cried out to Neopolitanus, and complained of the many miseries they had endured under Florus; and they showed them, when they were come into the city, how the marketplace was made desolate, and the houses plundered. 2.340. They then persuaded Neopolitanus, by the means of Agrippa, that he would walk round the city, with one only servant, as far as Siloam, that he might inform himself that the Jews submitted to all the rest of the Romans, and were only displeased at Florus, by reason of his exceeding barbarity to them. So he walked round, and had sufficient experience of the good temper the people were in, and then went up to the temple, 2.341. where he called the multitude together, and highly commended them for their fidelity to the Romans, and earnestly exhorted them to keep the peace; and having performed such parts of Divine worship at the temple as he was allowed to do, he returned to Cestius. 2.342. 3. But as for the multitude of the Jews, they addressed themselves to the king, and to the high priests, and desired they might have leave to send ambassadors to Nero against Florus, and not by their silence afford a suspicion that they had been the occasion of such great slaughters as had been made, and were disposed to revolt, alleging that they should seem to have been the first beginners of the war, if they did not prevent the report by showing who it was that began it; 2.343. and it appeared openly that they would not be quiet, if anybody should hinder them from sending such an embassage. But Agrippa, although he thought it too dangerous a thing for them to appoint men to go as the accusers of Florus, yet did he not think it fit for him to overlook them, as they were in a disposition for war. 2.344. He therefore called the multitude together into a large gallery, and placed his sister Bernice in the house of the Asamoneans, that she might be seen by them (which house was over the gallery, at the passage to the upper city, where the bridge joined the temple to the gallery), and spake to them as follows:— 2.345. 4. “Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. 2.346. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought it proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. 2.347. And let not anyone be tumultuous against me, in case what they hear me say does not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. 2.348. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight,—I shall first separate those pretenses that are by some connected together; 2.349. for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaints against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. 2.350. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; 2.351. but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. 2.352. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. 2.353. Now it is absurd to make war with a great many for the sake of one: to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: 2.354. nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue forever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. 2.355. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; 2.356. but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. 2.357. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and [strong] bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. 2.358. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia as the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. 2.359. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. 2.360. These Macedonians, also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. 2.361. Moreover, ten thousand other nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.363. nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. 2.364. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? 2.365. Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. 2.366. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Heniochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, 2.367. who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? 2.368. How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days’ journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? 2.369. Are not the Illyrians, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Dacians. And for the 2.370. Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, and revolted, yet are they now very quiet under one Roman legion. 2.371. Moreover, if great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. 2.372. Now, although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; 2.373. and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; 2.374. nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. 2.375. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. 2.376. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives everywhere; 2.377. yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in a rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. 2.378. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, and subdued them while they were encompassed by the ocean, and inhabited an island that is not less than [the continent of] this habitable earth; and four legions are a sufficient guard to so large an island: 2.379. And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. 2.380. Now, when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. 2.381. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridae, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. 2.382. And as for the third part of the habitable earth [Africa], whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. 2.383. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. 2.384. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? 2.385. This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven million five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, 2.386. its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; 2.387. yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. 2.388. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance 2.389. (but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do); for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covets between them, if any under their government march against the Romans. 2.390. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God’s providence. 2.391. Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 2.392. and if you do observe the custom of the Sabbath days, and will not be prevailed on to do anything thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. 2.393. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; 2.394. and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now, all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. 2.395. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. 2.396. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without foreseeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 2.398. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, 2.399. whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake only of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. 2.400. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. 2.401. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back anything that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge your passions, you will run those hazards which I shall be free from.” 2.402. 5. When Agrippa had spoken thus, both he and his sister wept, and by their tears repressed a great deal of the violence of the people; but still they cried out, that they would not fight against the Romans, but against Florus, on account of what they had suffered by his means. 2.403. To which Agrippa replied, that what they had already done was like such as make war against the Romans; “for you have not paid the tribute which is due to Caesar and you have cut off the cloisters [of the temple] from joining to the tower Antonia. 2.404. You will therefore prevent any occasion of revolt if you will but join these together again, and if you will but pay your tribute; for the citadel does not now belong to Florus, nor are you to pay the tribute money to Florus.” 2.405. 1. This advice the people hearkened to, and went up into the temple with the king and Bernice, and began to rebuild the cloisters; the rulers also and senators divided themselves into the villages, and collected the tributes, and soon got together forty talents, which was the sum that was deficient. 2.406. And thus did Agrippa then put a stop to that war which was threatened. Moreover, he attempted to persuade the multitude to obey Florus, until Caesar should send one to succeed him; but they were hereby more provoked, and cast reproaches upon the king, and got him excluded out of the city; nay, some of the seditious had the impudence to throw stones at him. 2.407. So when the king saw that the violence of those that were for innovations was not to be restrained, and being very angry at the contumelies he had received, he sent their rulers, together with their men of power, to Florus, to Caesarea, that he might appoint whom he thought fit to collect the tribute in the country, while he retired into his own kingdom. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. |
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50. Josephus Flavius, Jewish Antiquities, 1.1-1.6, 1.10, 3.223-3.286, 4.67-4.75, 4.196-4.301, 13.171, 13.288, 13.297, 18.12-18.17, 20.97-20.215 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 24, 41, 42, 43, 377, 527 | 1.1. 1. Those who undertake to write histories, do not, I perceive, take that trouble on one and the same account, but for many reasons, and those such as are very different one from another. 1.2. For some of them apply themselves to this part of learning to show their skill in composition, and that they may therein acquire a reputation for speaking finely. Others of them there are who write histories in order to gratify those that happen to be concerned in them, and on that account have spared no pains, but rather gone beyond their own abilities in the performance. 1.3. But others there are, who, of necessity and by force, are driven to write history, because they are concerned in the facts, and so cannot excuse themselves from committing them to writing, for the advantage of posterity; nay, there are not a few who are induced to draw their historical facts out of darkness into light, and to produce them for the benefit of the public, on account of the great importance of the facts themselves with which they have been concerned. 1.4. Now of these several reasons for writing history, I must profess the two last were my own reasons also; for since I was myself interested in that war which we Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced to give the history of it, because I saw that others perverted the truth of those actions in their writings. 1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures. 1.6. And indeed I did formerly intend, when I wrote of the war, to explain who the Jews originally were,—what fortunes they had been subject to,—and by what legislator they had been instructed in piety, and the exercise of other virtues,—what wars also they had made in remote ages, till they were unwillingly engaged in this last with the Romans: 1.10. 3. I found, therefore, that the second of the Ptolemies was a king who was extraordinarily diligent in what concerned learning, and the collection of books; that he was also peculiarly ambitious to procure a translation of our law, and of the constitution of our government therein contained, into the Greek tongue. 3.223. which laws were preferable to what have been devised by human understanding, and proved to be firmly observed for all time to come, as being believed to be the gift of God, insomuch that the Hebrews did not transgress any of those laws, either as tempted in times of peace by luxury, or in times of war by distress of affairs. But I say no more here concerning them, because I have resolved to compose another work concerning our laws. 3.224. 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways. 3.225. In the one case, what is slain is burnt, as a whole burnt-offering, whence that name is given to it; but the other is a thank-offering, and is designed for feasting those that sacrifice. I will speak of the former. 3.226. Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar; 3.227. they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering. 3.228. 2. But those that offer thank-offerings do indeed sacrifice the same creatures, but such as are unblemished, and above a year old; however, they may take either males or females. They also sprinkle the altar with their blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together with the rump of the lamb; 3.229. then, giving the breast and the right shoulder to the priests, the offerers feast upon the remainder of the flesh for two days; and what remains they burn. 3.230. 3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices. 3.231. But if a person fall into sin by ignorance, he offers an ewe lamb, or a female kid of the goats, of the same age; and the priests sprinkle the blood at the altar, not after the former manner, but at the corners of it. They also bring the kidneys and the rest of the fat, together with the lobe of the liver, to the altar, while the priests bear away the hides and the flesh, and spend it in the holy place, on the same day; for the law does not permit them to leave of it until the morning. 3.232. But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day. And if the rulers offer sacrifices for their sins, they bring the same oblations that private men do; only they so far differ, that they are to bring for sacrifices a bull or a kid of the goats, both males. 3.233. 4. Now the law requires, both in private and public sacrifices, that the finest flour be also brought; for a lamb the measure of one tenth deal,—for a ram two,—and for a bull three. This they consecrate upon the altar, when it is mingled with oil; 3.234. for oil is also brought by those that sacrifice; for a bull the half of an hin, and for a ram the third part of the same measure, and one quarter of it for a lamb. This hin is an ancient Hebrew measure, and is equivalent to two Athenian choas (or congiuses). They bring the same quantity of oil which they do of wine, and they pour the wine about the altar; 3.235. but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt. 3.236. Now the law forbids us to sacrifice any animal at the same time with its dam; and, in other cases, not till the eighth day after its birth. Other sacrifices there are also appointed for escaping distempers, or for other occasions, in which meat-offerings are consumed, together with the animals that are sacrificed; of which it is not lawful to leave any part till the next day, only the priests are to take their own share. 3.237. 1. The law requires, that out of the public expenses a lamb of the first year be killed every day, at the beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and sacrifice them in the same manner. 3.238. At the new moon, they both perform the daily sacrifices, and slay two bulls, with seven lambs of the first year, and a kid of the goats also, for the expiation of sins; that is, if they have sinned through ignorance. 3.239. 2. But on the seventh month, which the Macedonians call Hyperberetaeus, they make an addition to those already mentioned, and sacrifice a bull, a ram, and seven lambs, and a kid of the goats, for sins. 3.240. 3. On the tenth day of the same lunar month, they fast till the evening; and this day they sacrifice a bull, and two rams, and seven lambs, and a kid of the goats, for sins. 3.241. And, besides these, they bring two kids of the goats; the one of which is sent alive out of the limits of the camp into the wilderness for the scapegoat, and to be an expiation for the sins of the whole multitude; but the other is brought into a place of great cleanness, within the limits of the camp, and is there burnt, with its skin, without any sort of cleansing. 3.242. With this goat was burnt a bull, not brought by the people, but by the high priest, at his own charges; which, when it was slain, he brought of the blood into the holy place, together with the blood of the kid of the goats, and sprinkled the ceiling with his finger seven times, 3.243. as also its pavement, and again as often toward the most holy place, and about the golden altar: he also at last brings it into the open court, and sprinkles it about the great altar. Besides this, they set the extremities, and the kidneys, and the fat, with the lobe of the liver, upon the altar. The high priest likewise presents a ram to God as a burnt-offering. 3.244. 4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; 3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 3.246. That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. 3.247. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles. 3.248. 5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. 3.249. The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. 3.250. But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following: 3.251. They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God. 3.252. 6. When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs; 3.253. and when they have only presented them to God, they are made ready for supper for the priests; nor is it permitted to leave any thing of them till the day following. They also slay three bullocks for a burnt-offering, and two rams; and fourteen lambs, with two kids of the goats, for sins; 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. 3.257. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them. 3.258. 1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God. 3.259. 2. He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others. 3.260. However, he entirely forbade us the use of blood for food, and esteemed it to contain the soul and spirit. He also forbade us to eat the flesh of an animal that died of itself, as also the caul, and the fat of goats, and sheep, and bulls. 3.261. 3. He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day; after which he looked on them as pure, and permitted them to come in again. 3.262. The law permits those also who have taken care of funerals to come in after the same manner, when this number of days is over; but if any continued longer than that number of days in a state of pollution, the law appointed the offering two lambs for a sacrifice; the one of which they are to purge by fire, and for the other, the priests take it for themselves. 3.263. In the same manner do those sacrifice who have had the gonorrhea. But he that sheds his seed in his sleep, if he go down into cold water, has the same privilege with those that have lawfully accompanied with their wives. 3.264. And for the lepers, he suffered them not to come into the city at all, nor to live with any others, as if they were in effect dead persons; but if any one had obtained by prayer to God, the recovery from that distemper, and had gained a healthful complexion again, such a one returned thanks to God, with several sorts of sacrifices; concerning which we will speak hereafter. 3.265. 4. Whence one cannot but smile at those who say that Moses was himself afflicted with the leprosy when he fled out of Egypt, and that he became the conductor of those who on that account left that country, and led them into the land of Canaan; 3.266. for had this been true, Moses would not have made these laws to his own dishonor, which indeed it was more likely he would have opposed, if others had endeavored to introduce them; and this the rather, because there are lepers in many nations, who yet are in honor, and not only free from reproach and avoidance, but who have been great captains of armies, and been intrusted with high offices in the commonwealth, and have had the privilege of entering into holy places and temples; 3.267. o that nothing hindered, but if either Moses himself, or the multitude that was with him, had been liable to such a misfortune in the color of his skin, he might have made laws about them for their credit and advantage, and have laid no manner of difficulty upon them. 3.268. Accordingly, it is a plain case, that it is out of violent prejudice only that they report these things about us. But Moses was pure from any such distemper, and lived with countrymen who were pure of it also, and thence made the laws which concerned others that had the distemper. He did this for the honor of God. But as to these matters, let every one consider them after what manner he pleases. 3.269. 5. As to the women, when they have born a child, Moses forbade them to come into the temple, or touch the sacrifices, before forty days were over, supposing it to be a boy; but if she hath born a girl, the law is that she cannot be admitted before twice that number of days be over. And when after the before-mentioned time appointed for them, they perform their sacrifices, the priests distribute them before God. 3.270. 6. But if any one suspect that his wife has been guilty of adultery, he was to bring a tenth deal of barley flour; they then cast one handful to God and gave the rest of it to the priests for food. One of the priests set the woman at the gates that are turned towards the temple, and took the veil from her head, and wrote the name of God on parchment, 3.271. and enjoined her to swear that she had not at all injured her husband; and to wish that, if she had violated her chastity, her right thigh might be put out of joint; that her belly might swell; and that she might die thus: but that if her husband, by the violence of his affection, and of the jealousy which arose from it, had been rashly moved to this suspicion, that she might bear a male child in the tenth month. 3.272. Now when these oaths were over, the priest wiped the name of God out of the parchment, and wrung the water into a vial. He also took some dust out of the temple, if any happened to be there, and put a little of it into the vial, and gave it her to drink; whereupon the woman, if she were unjustly accused, conceived with child, and brought it to perfection in her womb: 3.273. but if she had broken her faith of wedlock to her husband, and had sworn falsely before God, she died in a reproachful manner; her thigh fell off from her, and her belly swelled with a dropsy. And these are the ceremonies about sacrifices, and about the purifications thereto belonging, which Moses provided for his countrymen. He also prescribed the following laws to them:— 3.274. 1. As for adultery, Moses forbade it entirely, as esteeming it a happy thing that men should be wise in the affairs of wedlock; and that it was profitable both to cities and families that children should be known to be genuine. He also abhorred men’s lying with their mothers, as one of the greatest crimes; and the like for lying with the father’s wife, and with aunts, and sisters, and sons’ wives, as all instances of abominable wickedness. 3.275. He also forbade a man to lie with his wife when she was defiled by her natural purgation: and not to come near brute beasts; nor to approve of the lying with a male, which was to hunt after unlawful pleasures on account of beauty. To those who were guilty of such insolent behavior, he ordained death for their punishment. 3.276. 2. As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. He also forbade them to marry a slave, or a captive, and such as got their living by cheating trades, and by keeping inns; as also a woman parted from her husband, on any account whatsoever. 3.277. Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; 3.278. but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house. He also enjoined them, not only to observe purity in their sacred ministrations, but in their daily conversation, that it might be unblamable also. 3.279. And on this account it is that those who wear the sacerdotal garments are without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they wear those garments. Moreover, they offer sacrifices that are entire, and have no defect whatsoever. 3.280. 3. And truly Moses gave them all these precepts, being such as were observed during his own lifetime; but though he lived now in the wilderness, yet did he make provision how they might observe the same laws when they should have taken the land of Canaan. 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, 3.282. which in all are fifty years; and that fiftieth year is called by the Hebrews The Jubilee, wherein debtors are freed from their debts, and slaves are set at liberty; which slaves became such, though they were of the same stock, by transgressing some of those laws the punishment of which was not capital, but they were punished by this method of slavery. 3.283. This year also restores the land to its former possessors in the manner following:—When the Jubilee is come, which name denotes liberty, he that sold the land, and he that bought it, meet together, and make an estimate, on one hand, of the fruits gathered; and, on the other hand, of the expenses laid out upon it. If the fruits gathered come to more than the expenses laid out, he that sold it takes the land again; 3.284. but if the expenses prove more than the fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor relinquishes it to the former owners. 3.285. Moses would have the same law obtain as to those houses also which were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered the purchaser his money again within a year, he was forced to restore it; but in case a whole year had intervened, the purchaser was to enjoy what he had bought. 3.286. This was the constitution of the laws which Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews. 4.67. 3. And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set apart for the divine worship, lest they should want and seek after the necessaries of life, and so neglect the temple, commanded the Hebrews, according to the will of God, that when they should gain the possession of the land of Canaan, they should assign forty-eight good and fair cities to the Levites; and permit them to enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city. 4.68. And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set down what is paid by all, peculiarly to the priests. 4.69. 4. Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; 4.70. as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; 4.71. but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked breadcorn, and made loaves of it, they should give somewhat of what they had baked to them. 4.72. Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 4.74. And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book. 4.75. He also ordered, that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered. 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.199. 5. When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it, and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have a secure state of happiness. 4.200. Let there be then one city of the land of Canaan, and this situate in the most agreeable place for its goodness, and very eminent in itself, and let it be that which God shall choose for himself by prophetic revelation. Let there also be one temple therein, and one altar, not reared of hewn stones, but of such as you gather together at random; which stones, when they are whited over with mortar, will have a handsome appearance, and be beautiful to the sight. 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together, 4.204. for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.206. 9. You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in hunting, or in keeping of sheep, and thence sacrifice to God. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.208. 11. Let not any one of you wear a garment made of woolen and linen, for that is appointed to be for the priests alone. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.210. for it is a good thing that those laws should be engraven in their souls, and preserved in their memories, that so it may not be possible to blot them out; for by this means they will not be guilty of sin, when they cannot plead ignorance of what the laws have enjoined them. The laws also will have a greater authority among them, as foretelling what they will suffer if they break them; and imprinting in their souls by this hearing what they command them to do, 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.214. 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi. 4.215. Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.216. Let those that judge be permitted to determine according as they think to be right, unless any one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should esteem what is right before all other things, 4.217. otherwise God will by that means be despised, and esteemed inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of God. He therefore that gratifies those in great dignity, supposes them more potent than God himself. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. 4.220. 16. If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; 4.221. then let the magistrates of the nearest city thereto purchase a heifer, and bring it to a valley, and to a place therein where there is no land ploughed or trees planted, and let them cut the sinews of the heifer; 4.222. then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike; 4.229. nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things. 4.230. Nor is any thing to be allowed, by imitation whereof any degree of subversion may creep into the constitution. Nor do the laws neglect small matters, but provide that even those may be managed after an unblamable manner. 4.231. 21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; 4.232. for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. 4.233. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. 4.234. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. 4.235. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God’s will, and this while the season is at the height, and is hastening away as it pleases God. 4.236. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; 4.237. for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it. 4.240. 22. Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. 4.241. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. 4.242. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them. 4.244. 23. Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man’s wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. 4.245. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. 4.246. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her. 4.247. If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. 4.248. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. 4.249. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; 4.250. for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father’s disposition of his estate, because his mother was not equally regarded by him. 4.251. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. 4.252. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 4.254. If a woman’s husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother’s name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. 4.255. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to hear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue, 4.256. That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. 4.257. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle, 4.258. that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. 4.259. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman. 4.260. 24. As to those young men that despise their parents, and do not pay them honor, but offer them affronts, either because they are ashamed of them or think themselves wiser than they,—in the first place, let their parents admonish them in words, (for they are by nature of authority sufficient for becoming their judges,) 4.261. and let them say thus to them:—That they cohabited together, not for the sake of pleasure, nor for the augmentation of their riches, by joining both their stocks together, but that they might have children to take care of them in their old age, and might by them have what they then should want. And say further to him, “That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy instruction in what was most excellent. 4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.263. Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment. 4.264. But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night. 4.265. And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires. 4.266. 25. Let no one lend to any one of the Hebrews upon usury, neither usury of what is eaten or what is drunken, for it is not just to make advantage of the misfortunes of one of thy own countrymen; but when thou hast been assistant to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 4.267. 26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, (I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,) let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. 4.268. But if they be without shame, and do not restore it, let not the lender go to the borrower’s house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law. 4.269. And if he that gave the pledge be rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a covering in his sleep, God himself naturally showing mercy to the poor. 4.270. It is also not lawful to take a millstone, nor any utensil thereto belonging, for a pledge, that the debtor, may not be deprived of instruments to get their food withal, and lest they be undone by their necessity. 4.271. 27. Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless, although the man were only breaking in at the wall. 4.272. Let him that hath stolen cattle pay fourfold what is lost, excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay what mulct is laid upon him, be his servant to whom he was adjudged to pay it. 4.273. 28. If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a womanservant in his purchaser’s house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also. 4.274. 29. If any one find gold or silver on the road, let him inquire after him that lost it, and make proclamation of the place where he found it, and then restore it to him again, as not thinking it right to make his own profit by the loss of another. And the same rule is to be observed in cattle found to have wandered away into a lonely place. If the owner be not presently discovered, let him that is the finder keep it with himself, and appeal to God that he has not purloined what belongs to another. 4.275. 30. It is not lawful to pass by any beast that is in distress, when in a storm it is fallen down in the mire, but to endeavor to preserve it, as having a sympathy with it in its pain. 4.276. 31. It is also a duty to show the roads to those who do not know them, and not to esteem it a matter for sport, when we hinder others’ advantages, by setting them in a wrong way. /p 32. In like manner, let no one revile a person blind or dumb. 4.277. 33. If men strive together, and there be no instrument of iron, let him that is smitten be avenged immediately, by inflicting the same punishment on him that smote him: but if when he is carried home he lie sick many days, and then die, let him that smote him escape punishment; but if he that is smitten escape death, and yet be at great expense for his cure, the smiter shall pay for all that has been expended during the time of his sickness, and for all that he has paid the physician. 4.278. He that kicks a woman with child, so that the woman miscarry, let him pay a fine in money, as the judges shall determine, as having diminished the multitude by the destruction of what was in her womb; and let money also be given the woman’s husband by him that kicked her; but if she die of the stroke, let him also be put to death, the law judging it equitable that life should go for life. 4.279. 34. Let no one of the Israelites keep any poison that may cause death, or any other harm; but if he be caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon them for whom the poison was prepared. 4.280. 35. He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe. 4.281. 36. Let him that is the owner of an ox which pusheth with his horn, kill him: but if he pushes and gores any one in the thrashing-floor, let him be put to death by stoning, and let him not be thought fit for food: but if his owner be convicted as having known what his nature was, and hath not kept him up, let him also be put to death, as being the occasion of the ox’s having killed a man. 4.282. But if the ox have killed a man-servant, or a maid-servant, let him be stoned; and let the owner of the ox pay thirty shekels to the master of him that was slain; but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other and that which was killed, be sold, and let the owners of them divide their price between them. 4.283. 37. Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order to hinder any persons from drawing water, but that there may be no danger of falling into them. 4.284. But if any one’s beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing. 4.285. 38. Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing; and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and this where he cannot be convicted of it by any body; 4.286. for it is fit that a man’s own conscience, which knows what he hath, should in all cases oblige him to do well. Let this conscience be his witness, and make him always act so as may procure him commendation from others; but let him chiefly have regard to God, from whom no wicked man can lie concealed: 4.287. but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received. 4.288. After the same manner as in these trusts it is to be, if any one defraud those that undergo bodily labor for him. And let it be always remembered, that we are not to defraud a poor man of his wages, as being sensible that God has allotted these wages to him instead of land and other possessions; nay, this payment is not at all to be delayed, but to be made that very day, since God is not willing to deprive the laborer of the immediate use of what he hath labored for. 4.289. 39. You are not to punish children for the faults of their parents, but on account of their own virtue rather to vouchsafe them commiseration, because they were born of wicked parents, than hatred, because they were born of bad ones. Nor indeed ought we to impute the sin of children to their fathers, while young persons indulge themselves in many practices different from what they have been instructed in, and this by their proud refusal of such instruction. 4.290. 40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them; 4.291. for evident it is, that while their soul is become effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals. 4.292. 41. Let this be the constitution of your political laws in time of peace, and God will be so merciful as to preserve this excellent settlement free from disturbance: and may that time never come which may innovate any thing, and change it for the contrary. 4.293. But since it must needs happen that mankind fall into troubles and dangers, either undesignedly or intentionally, come let us make a few constitutions concerning them, that so being apprised beforehand what ought to be done, you may have salutary counsels ready when you want them, and may not then be obliged to go to seek what is to be done, and so be unprovided, and fall into dangerous circumstances. 4.294. May you be a laborious people, and exercise your souls in virtuous actions, and thereby possess and inherit the land without wars; while neither any foreigners make war upon it, and so afflict you, nor any internal sedition seize upon it, 4.295. whereby you may do things that are contrary to your fathers, and so lose the laws which they have established. And may you continue in the observation of those laws which God hath approved of, and hath delivered to you. Let all sort of warlike operations, whether they befall you now in your own time, or hereafter in the times of your posterity, be done out of your own borders: 4.296. but when you are about to go to war, send embassages and heralds to those who are your voluntary enemies, for it is a right thing to make use of words to them before you come to your weapons of war; and assure them thereby, that although you have a numerous army, with horses and weapons, and, above these, a God merciful to you, and ready to assist you, you do however desire them not to compel you to fight against them, nor to take from them what they have, which will indeed be our gain, but what they will have no reason to wish we should take to ourselves. 4.297. And if they hearken to you, it will be proper for you to keep peace with them; but if they trust in their own strength, as superior to yours, and will not do you justice, lead your army against them, making use of God as your supreme Commander, but ordaining for a lieutet under him one that is of the greatest courage among you; for these different commanders, besides their being an obstacle to actions that are to be done on the sudden, are a disadvantage to those that make use of them. 4.298. Lead an army pure, and of chosen men, composed of all such as have extraordinary strength of body and hardiness of soul; but do you send away the timorous part, lest they run away in the time of action, and so afford an advantage to your enemies. Do you also give leave to those that have lately built them houses, and have not yet lived in them a year’s time; and to those that have planted them vineyards, and have not yet been partakers of their fruits,—to continue in their own country; as well as those also who have betrothed, or lately married them wives, lest they have such an affection for these things that they be too sparing of their lives, and, by reserving themselves for these enjoyments, they become voluntary cowards, on account of their wives. 4.299. 42. When you have pitched your camp, take care that you do nothing that is cruel. And when you are engaged in a siege; and want timber for the making of warlike engines, do not you render the land naked by cutting down trees that bear fruit, but spare them, as considering that they were made for the benefit of men; and that if they could speak, they would have a just plea against you, because, though they are not occasions of the war, they are unjustly treated, and suffer in it, and would, if they were able, remove themselves into another land. 4.300. When you have beaten your enemies in battle, slay those that have fought against you; but preserve the others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you must entirely destroy them. 4.301. 43, Take care, especially in your battles, that no woman use the habit of a man, nor man the garment of a woman. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.101. Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.103. But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander; 20.104. as also that Herod, brother of Agrippa the great king, departed this life, in the eighth year of the reign of Claudius Caesar. He left behind him three sons; Aristobulus, whom he had by his first wife, with Bernicianus, and Hyrcanus, both whom he had by Bernice his brother’s daughter. But Claudius Caesar bestowed his dominions on Agrippa, junior. 20.105. 3. Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it was derived. 20.106. When that feast which is called the passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if perchance any such should begin; 20.107. and this was no more than what the former procurators of Judea did at such festivals. 20.108. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage, and made them cry out that this impious action was not done to reproach them, but God himself; nay, some of them reproached Cumanus, and pretended that the soldier was set on by him, 20.109. which, when Cumanus heard, he was also himself not a little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts, and not to raise a tumult at the festival. 20.110. But when he could not induce them to be quiet for they still went on in their reproaches to him, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; 20.111. but when the multitude saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a great number were pressed to death in those narrow passages; 20.112. nor indeed was the number fewer than twenty thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an affliction did the impudent obsceneness of a single soldier bring upon them. 20.113. 4. Now before this their first mourning was over, another mischief befell them also; for some of those that raised the foregoing tumult, when they were traveling along the public road, about a hundred furlongs from the city, robbed Stephanus, a servant of Caesar, as he was journeying, and plundered him of all that he had with him; 20.114. which things when Cureanus heard of, he sent soldiers immediately, and ordered them to plunder the neighboring villages, and to bring the most eminent persons among them in bonds to him. 20.115. Now as this devastation was making, one of the soldiers seized the laws of Moses that lay in one of those villages, and brought them out before the eyes of all present, and tore them to pieces; and this was done with reproachful language, and much scurrility; 20.116. which things when the Jews heard of, they ran together, and that in great numbers, and came down to Caesarea, where Cumanus then was, and besought him that he would avenge, not themselves, but God himself, whose laws had been affronted; for that they could not bear to live any longer, if the laws of their forefathers must be affronted after this manner. 20.117. Accordingly Cumanus, out of fear lest the multitude should go into a sedition, and by the advice of his friends also, took care that the soldier who had offered the affront to the laws should be beheaded, and thereby put a stop to the sedition which was ready to be kindled a second time. 20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.119. But when the principal of the Galileans were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter; 20.120. upon which the Galileans were much displeased, and persuaded the multitude of the Jews to betake themselves to arms, and to regain their liberty, saying that slavery was in itself a bitter thing, but that when it was joined with direct injuries, it was perfectly intolerable, 20.121. And when their principal men endeavored to pacify them, and promised to endeavor to persuade Cureanus to avenge those that were killed, they would not hearken to them, but took their weapons, and entreated the assistance of Eleazar, the son of Dineus, a robber, who had many years made his abode in the mountains, with which assistance they plundered many villages of the Samaritans. 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.124. So the people dispersed themselves, and the robbers went away again to their places of strength; and after this time all Judea was overrun with robberies. 20.125. 2. But the principal of the Samaritans went to Ummidius Quadratus, the president of Syria, who at that time was at Tyre, and accused the Jews of setting their villages on fire, and plundering them; 20.126. and said withal, that they were not so much displeased at what they had suffered, as they were at the contempt thereby shown to the Romans; while if they had received any injury, they ought to have made them the judges of what had been done, and not presently to make such devastation, as if they had not the Romans for their governors; 20.127. on which account they came to him, in order to obtain that vengeance they wanted. This was the accusation which the Samaritans brought against the Jews. But the Jews affirmed that the Samaritans were the authors of this tumult and fighting, and that, in the first place, Cumanus had been corrupted by their gifts, and passed over the murder of those that were slain in silence;— 20.128. which allegations when Quadratus heard, he put off the hearing of the cause, and promised that he would give sentence when he should come into Judea, and should have a more exact knowledge of the truth of that matter. 20.129. So these men went away without success. Yet was it not long ere Quadratus came to Samaria, where, upon hearing the cause, he supposed that the Samaritans were the authors of that disturbance. But when he was informed that certain of the Jews were making innovations, he ordered those to be crucified whom Cumanus had taken captives. 20.130. From whence he came to a certain village called Lydda, which was not less than a city in largeness, and there heard the Samaritan cause a second time before his tribunal, and there learned from a certain Samaritan that one of the chief of the Jews, whose name was Dortus, and some other innovators with him, four in number, persuaded the multitude to a revolt from the Romans; 20.131. whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander [of the temple], in bonds to Rome, to give an account of what they had done to Claudius Caesar. 20.132. He also ordered the principal men, both of the Samaritans and of the Jews, as also Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause, and determine their differences one with another. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.134. 3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. 20.135. But now Caesar’s freed-men and his friends were very zealous on the behalf of Cumanus and the Samaritans; and they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the Jews hard set, and had earnestly entreated Agrippina, the emperor’s wife, to persuade her husband to hear the cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of this revolt from the Roman government:— 20.136. whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain. 20.137. 1. So Claudius sent Felix, the brother of Pallas, to take care of the affairs of Judea; 20.138. and when he had already completed the twelfth year of his reign, he bestowed upon Agrippa the tetrarchy of Philip and Batanea, and added thereto Trachonites, with Abila; which last had been the tetrarchy of Lysanias; but he took from him Chalcis, when he had been governor thereof four years. 20.139. And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise. 20.140. He also gave Mariamne in marriage to Archelaus, the son of Helcias, to whom she had formerly been betrothed by Agrippa her father; from which marriage was derived a daughter, whose name was Bernice. 20.141. 2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following occasion: 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.143. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice’s envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. 20.144. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter. 20.145. 3. But as for Bernice, she lived a widow a long while after the death of Herod [king of Chalcis], who was both her husband and her uncle; but when the report went that she had criminal conversation with her brother, [Agrippa, junior,] she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as supposing that by this means she should prove those calumnies upon her to be false; 20.146. and Poleme was prevailed upon, and that chiefly on account of her riches. Yet did not this matrimony endure long; but Bernice left Poleme, and, as was said, with impure intentions. So he forsook at once this matrimony, and the Jewish religion; 20.147. and, at the same time, Mariamne put away Archelaus, and was married to Demetrius, the principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall hereafter treat more exactly. 20.148. 1. Now Claudius Caesar died when he had reigned thirteen years, eight months, and twenty days; and a report went about that he was poisoned by his wife Agrippina. Her father was Germanicus, the brother of Caesar. Her husband was Domitius Aenobarbus, one of the most illustrious persons that was in the city of Rome; 20.149. after whose death, and her long continuance in widowhood, Claudius took her to wife. She brought along with her a son, Domtitus, of the same name with his father. He had before this slain his wife Messalina, out of jealousy, by whom he had his children Britannicus and Octavia; 20.150. their eldest sister was Antonia, whom he had by Pelina his first wife. He also married Octavia to Nero; for that was the name that Caesar gave him afterward, upon his adopting him for his son. 20.151. 2. But now Agrippina was afraid, lest, when Britannicus should come to man’s estate, he should succeed his father in the government, and desired to seize upon the principality beforehand for her own son [Nero]; upon which the report went that she thence compassed the death of Claudius. 20.152. Accordingly, she sent Burrhus, the general of the army, immediately, and with him the tribunes, and such also of the freed-men as were of the greatest authority, to bring Nero away into the camp, and to salute him emperor. 20.153. And when Nero had thus obtained the government, he got Britannicus to be so poisoned, that the multitude should not perceive it; although he publicly put his own mother to death not long afterward, making her this requital, not only for being born of her, but for bringing it so about by her contrivances that he obtained the Roman empire. He also slew Octavia his own wife, and many other illustrious persons, under this pretense, that they plotted against him. 20.154. 3. But I omit any further discourse about these affairs; for there have been a great many who have composed the history of Nero; some of which have departed from the truth of facts out of favor, as having received benefits from him; while others, out of hatred to him, and the great ill-will which they bare him, have so impudently raved against him with their lies, that they justly deserve to be condemned. 20.155. Nor do I wonder at such as have told lies of Nero, since they have not in their writings preserved the truth of history as to those facts that were earlier than his time, even when the actors could have no way incurred their hatred, since those writers lived a long time after them. 20.156. But as to those that have no regard to truth, they may write as they please; for in that they take delight: 20.157. but as to ourselves, who have made truth our direct aim, we shall briefly touch upon what only belongs remotely to this undertaking, but shall relate what hath happened to us Jews with great accuracy, and shall not grudge our pains in giving an account both of the calamities we have suffered, and of the crimes we have been guilty of. I will now therefore return to the relation of our own affairs. 20.158. 4. For in the first year of the reign of Nero, upon the death of Azizus, king of Emesa, Soemus, his brother, succeeded in his kingdom, and Aristobulus, the son of Herod, king of Chalcis, was intrusted by Nero with the government of the Lesser Armenia. 20.159. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it. 20.160. 5. Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled with robbers and impostors, who deluded the multitude. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan, 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.170. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.174. When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. 20.175. But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. 20.176. However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. 20.177. But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches. 20.178. Now those Jews that were more moderate, and of principal dignity among them, were afraid of themselves, and desired of Felix that he would sound a retreat to his soldiers, and spare them for the future, and afford them room for repentance for what they had done; and Felix was prevailed upon to do so. 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many; 20.187. for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. 20.188. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also. 20.189. 11. About the same time king Agrippa built himself a very large dining-room in the royal palace at Jerusalem, near to the portico. 20.190. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.191. which thing, when the chief men of Jerusalem saw they were very much displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall upon the uppermost building which belonged to the inner court of the temple towards the west, 20.192. which wall when it was built, did not only intercept the prospect of the dining-room in the palace, but also of the western cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the temple at the festivals. 20.193. At these doings both king Agrippa, and principally Festus the procurator, were much displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of the temple should be demolished; 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. 20.195. And when Nero had heard what they had to say, he not only forgave them what they had already done, but also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea, Nero’s wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. 20.196. As soon as the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon, formerly high priest. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.204. 2. Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the country might be kept in peace, and this by destroying many of the Sicarii. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food. 20.208. 3. But now the Sicarii went into the city by night, just before the festival, which was now at hand, and took the scribe belonging to the governor of the temple, whose name was Eleazar, who was the son of Aus [Aias] the high priest, and bound him, and carried him away with them; 20.209. after which they sent to Aias, and said that they would send the scribe to him, if he would persuade Albinus to release ten of those prisoners which he had caught of their party; so Aias was plainly forced to persuade Albinus, and gained his request of him. 20.210. This was the beginning of greater calamities; for the robbers perpetually contrived to catch some of Aias’s servants; and when they had taken them alive, they would not let them go, till they thereby recovered some of their own Sicarii. And as they were again become no small number, they grew bold, and were a great affliction to the whole country. 20.211. 4. About this time it was that king Agrippa built Caesarea Philippi larger than it was before, and, in honor of Nero, named it Neronias. And when he had built a theater at Berytus, with vast expenses, he bestowed on them shows, to be exhibited every year, and spent therein many ten thousand [drachmae]; 20.212. he also gave the people a largess of corn, and distributed oil among them, and adorned the entire city with statues of his own donation, and with original images made by ancient hands; nay, he almost transferred all that was most ornamental in his own kingdom thither. This made him more than ordinarily hated by his subjects, because he took those things away that belonged to them to adorn a foreign city. 20.213. And now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other. But Aias was too hard for the rest, by his riches, which enabled him to gain those that were most ready to receive. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.215. 5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be the most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers. |
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51. Mishnah, Eduyot, 1.3, 5.2, 7.7, 9.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 31, 36, 272, 660| 1.3. "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n", 5.2. "רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר: \n", 7.7. "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n", | 1.3. "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.", 5.2. "Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.", 7.7. "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.", |
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52. Mishnah, Menachot, 10.1-10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 10.1. "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n", 10.2. "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n", 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", | 10.1. "Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.", 10.2. "The mitzvah of the omer is that it should be brought from [what grows] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that the omer was brought from Gagot Zerifin and the two loaves from the plain of En Soker.", 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", |
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53. Tosefta, Avodah Zarah, 3.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 3.5. "לעולם מלין את העובד כוכבים לשם גר ועובד כוכבים לא ימול את ישראל מפני שחשודין על הנפשות דברי ר\"מ וחכ\"א עובד כוכבים מל את ישראל בזמן שאחרים עומדין על גביו בינו לבינו אסור מפני שחשודין על הנפשות. ישראל מל את הכותי וכותי לא ימול את ישראל מפני שהן מלין לשם הר גריזים דברי ר' יהודה אמר לו ר' יוסי היכן מצינו מילה בתורה שאינה לשם ברית אלא ימול לשם הר גריזים עד שתצא נפשו ומוכרין להם ונותנין להם מתנת חנם במה דברים אמורין בזמן שאינו מכירו או שהיה עובר ממקום למקום אבל אם היה שכנו או אוהבו הרי זה מותר שאינו אלא כמוכרו לו. כתוב אומר לא תכרות להם ברית ולא תחנם אם ללמד על הברית הרי ברית אמור אלא למה נאמר לא תחנם מלמד שאין נותנין להם מתנת חנם. ", | |
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54. Mishnah, Nedarim, 9.1, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 529| 9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n", 9.5. "פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: \n", | 9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.", 9.5. "They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow.", |
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55. New Testament, Matthew, 5.21-5.48, 6.6, 6.25-6.34, 15.1-15.20, 16.19, 23.8, 24.31, 27.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 344, 458; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 25, 270, 273, 596, 660| 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 15.10. Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε· 15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.12. Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 15.13. ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. 15.14. ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. 15.15. Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν. 15.16. ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; 15.17. οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 15.18. τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20. ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον. 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 24.31. καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὺτῶν. 27.46. περὶ δὲ τὴν ἐνάτην ὥραν ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων Ἐλωί ἐλωί λεμὰ σαβαχθανεί; τοῦτʼ ἔστιν Θεέ μου θεέ μου, ἵνα τί με ἐγκατέλιπες; | 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man." 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?" 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit." 15.15. Peter answered him, "Explain the parable to us." 15.16. So Jesus said, "Do you also still not understand? 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 15.18. But the things which proceed out of the mouth come out of the heart, and they defile the man. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man." 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?" |
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56. Mishnah, Temurah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua ben levi, r. •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30| 2.1. "יֵשׁ בְּקָרְבְּנוֹת הַיָּחִיד מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַצִּבּוּר, וְיֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַיָּחִיד עוֹשִׂים תְּמוּרָה, וְקָרְבְּנוֹת הַצִּבּוּר אֵינָם עוֹשִׂים תְּמוּרָה. קָרְבְּנוֹת הַיָּחִיד נוֹהֲגִין בִּזְכָרִים וּבִנְקֵבוֹת, וְקָרְבְּנוֹת צִבּוּר אֵינָן נוֹהֲגִין אֶלָּא בִזְכָרִים. קָרְבְּנוֹת הַיָּחִיד חַיָּבִין בְּאַחֲרָיוּתָן וּבְאַחֲרָיוּת נִסְכֵּיהֶם, וְקָרְבְּנוֹת הַצִּבּוּר אֵין חַיָּבִין לֹא בְאַחֲרָיוּתָן וְלֹא בְאַחֲרָיוּת נִסְכֵּיהֶן, אֲבָל חַיָּבִין בְּאַחֲרָיוּת נִסְכֵּיהֶן מִשֶּׁקָּרַב הַזָּבַח. יֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַצִּבּוּר דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה, וְקָרְבְּנוֹת הַיָּחִיד אֵינָן דּוֹחִים לֹא אֶת הַשַּׁבָּת וְלֹא אֶת הַטֻּמְאָה. אָמַר רַבִּי מֵאִיר, וַהֲלֹא חֲבִתֵּי כֹהֵן גָּדוֹל וּפַר יוֹם הַכִּפּוּרִים, קָרְבַּן יָחִיד וְדוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה. אֶלָּא שֶׁזְּמַנָּן קָבוּעַ: \n", | 2.1. "There are [laws relating] to the sacrifices of an individual which do not apply to congregational sacrifices and [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals. For sacrifices of an individual can make a substitute whereas congregational sacrifices cannot make a substitute; Sacrifices of an individual can be either males or females, whereas congregational sacrifices can be only males. For sacrifices of an individual the owner is responsible for them and their libations, whereas for congregational sacrifices they are not liable for them or for their libations, although they are liable for their libations once the sacrifice has been offered. There are [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals: For congregational sacrifices override Shabbat and [the laws] of ritual impurity, whereas sacrifices of individuals do not override the Shabbat or [the laws] of ritual impurity. Rabbi Meir said: but do not the griddle cakes of a high priest and the bull for Yom Hakippurim which are sacrifices of individuals and yet override the Shabbat and [the laws] of ritual impurity? The matter therefore depends on [whether] the time [for the offering up] is fixed.", |
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57. Tosefta, Zavim, 5.2, 5.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18, 19| 5.2. "רוב הטמא על הטהור על מקצתו בין בזב בין במשכב טמא. מקצת טמא על הטהור על מקצתו בין בזב בין במשכב טמא. מקצת טהור על הטמא ועל מקצתו בזב טמא ובמשכב טהור ר\"ש אומר מקצת טהור על הטמא אף בזב טהור.", 5.11. "האוכל אבר מן החי מן הבהמה ומן החיה ומן העופות הטהורין כל שהוא. ומן הטמאים עד שיהו בו כזית. האוכל אבר מן החי ומן העוף טמא הרי זו לוקה שמונים דברי ר' יהודה ור' אליעזר וחכמים אומרים אינו לוקה אלא ארבעים. ", | |
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| 58. Tosefta, Yadayim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19 |
59. Tosefta, Toharot, 1.1, 1.6, 2.1, 5.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 16, 17, 18| 1.1. "אמר ר\"ש מפני מה אמרו אוכל שנטמא באב הטומאה ושנטמא בולד הטומאה מצטרפין זה עם זה מפני שאפשר לשלישי לעשות שני ואפשר לשני לעשות ראשון ומפני מה אמרו אין השרץ והנבלה והמת מצטרפים זה עם זה לפי שא\"א לשרץ לעשות נבלה ולא נבלה יכולה לעשות מת.", 2.1. "אמר לו ר' יהושע לר' אליעזר. <ס\"א אמר לו ר' אליעזר לר' יהושע> היכן מצינו טומאה בתורה שהיא עושה טומאה אחרת כיוצא בה שאתה אומר יעשה ראשון ראשון אמר לו אף אתה אומר יעשה שני אמר לו מצינו שהשני מטמא את המשקין לעשות תחלה והמשקין מטמאין את האוכלין לעשות שני אבל לא מצינו ראשון שהוא עושה ראשון בכל מקום.", | |
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| 60. Tosefta, Zevahim, 2.17, 11.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 127 |
| 61. Tosefta, Yevamot, 1.10-1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428 |
62. Tosefta, Taanit, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 2.4. "מפני מה אנשי משמר מותרין לשתות יין בלילות אבל לא בימים [שאם] תכבד העבודה על אנשי בית אב [יסמכו עליהן] אנשי בית אב לא ביום ולא בלילה מפני שהן [תדירין בעבודה].", | |
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63. Tosefta, Sukkah, 3.1, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 3.1. "לולב דוחה את השבת בתחלתו וערבה בסופו [מעשה וכבשו עליה בייתוסין אבנים גדולים מערב שבת הכירו בהם עמי הארץ ובאו וגררום והוציאום מתחת אבנים בשבת] לפי שאין בייתוסין מודים שחבוט ערבה דוחה שבת.", | 3.1. "The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath.", |
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64. Tosefta, Sotah, 6.6-6.10, 15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 660| 6.6. "ר' נחמיה אומר ומה אברהם שלא היה לו אלא בן אחד והקריבו ירש את הארץ אנו [שבנינו ובנותינו מקריבין] לעבודת כוכבים אינו דין שנירש את הארץ ר\"א בנו של ר' יוסי הגלילי אומר ומה אברהם שלא היה לו במי לתלות ירש את הארץ אנו שיש לנו במי לתלות אינו דין שנירש את הארץ [ואני אומר ומה אברהם שלא נצטוה אלא מצוה יחידית ירש את הארץ אנו שנצטוינו על כל מצות אינו דין שנירש את הארץ] תדע שכן תשמע מתשובה שהנביא משיבן אתה למד שנא' (יחזקאל ל״ג:כ״ה) כה אמר ה' על הדם תאכלו וגו' [עמדתם] על חרבכם וגו' [על הדם תאכלו] <ואת הארץ> זה אבר מן החי ועיניכם תשאו אל גלוליכם זו עבודת כוכבים ודם תשפכו זו שפיכות דמים עמדתם על חרבכם זו עינוי [דין] וגזל עשיתן תועבה זו משכב זכור ואיש את אשת רעהו טמאתם [זו] גילוי ערוה והלא דברים ק\"ו ומה שבע מצות שנצטוו עליהן בני נח לא עשיתן לפני ואתם אומרים נירש את הארץ ורואה אני את דברי מדברי ר' עקיבה.", 6.7. "דרש ר\"ע הרי הוא אומר (זכריה ח׳:י״ט) כה אמר ה' צום הרביעי וצום החמישי וצום השביעי וצום העשירי וגו' צום הרביעי [זה י\"ז בתמוז] שבו הובקעה העיר ולמה נקרא שמו רביעי שהוא רביעי לחדשים צום החמישי [זו] ט' באב יום שנשרף בו [בה\"מ] ולמה נקרא שמו חמישי שהוא [חדש] חמישי צום השביעי זה שלשה בתשרי יום שנהרג בו גדליה בן אחיקם [שהרגו ישמעאל בן נתניה ללמדך שקשה מיתתן של צדיקים לפני המקום כחורבן בה\"מ] ולמה נקרא שמו שביעי שהוא [בחדש] שביעי צום העשירי זה עשרה בטבת [יום] שבו סמך מלך בבל את ידו על ירושלים שנאמר (יחזקאל כ״ד:א׳) ויהי דבר ה' אלי בשנה התשיעית בחדש העשירי וגו' בן אדם כתב לך [וגו' ואני אומר] צום העשירי זה חמשה בטבת שבו באתה שמועה לבני גולה שנאמר (יחזקאל ל״ג:כ״א) ויהי בשתי עשרה שנה בעשירי בחמישי לחדש לגלותינו בא אלי הפליט [וגו' שמעו] ועשו יום שמועה כיום שרפה [והלא זה ראוי לכתב ראשונה למה נכתב באחרונה להסדיר חדשים כסדרן ורואה אני את דברי מדברי ר\"ע שר\"ע אומר על ראשון אחרון ועל אחרון ראשון ואני אומר על ראשון ראשון ועל אחרון אחרון]. ", | |
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65. Tosefta, Shabbat, 1.6-1.8, 1.11-1.21, 15.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 17, 19, 20, 270, 428| 1.6. "יוצאין בתפילין עם חשיכה וקורין בכתבי הקודש עם חשיכה אבל אין קורין בלילי שבת לאור הנר [אפי'] גבוה ממנו ואפילו בבית אחר ואפילו עשרה בתים [זה לפנים מזה] אבל מסתכל לתוך הקערה ואינו חושש רשב\"ג אומר תינוקות מתקנין פרשיותיהן בלילי שבת לאור הנר א\"ר ישמעאל פעם אחת [קראתי] לאור הנר ובקשתי להטותו אמרתי כמה גדולים דברי חכמים שאומרין אין קורין בלילי שבת לאור הנר ר' נתן אומר הטהו ודאי וכתב על פנקסו ישמעאל בן אלישע הטה את הנר בשבת לכשיבנה בהמ\"ק יביא חטאת.", 1.7. "אר\"ש בן אלעזר בא וראה עד היכן פרצה טהרה שלא [גזרו] הראשונים לומר לא יאכל טהור עם הנדה שהראשונים לא היו אוכלין עם הנדות אלא אמרו לא יאכל הזב עם הזבה מפני הרגל עבירה [שבית] שמאי אומרים לא יאכל זב פרוש עם זב עם הארץ וב\"ה מתירין.", 1.8. "אלו מן ההלכות שאמרו בעליית חנניה בן חזקיהו בן [גרון] כשעלו לבקרו נמנו ורבו ב\"ש על ב\"ה ושמונה עשר דבר גזרו בו ביום והיה אותו היום קשה להם לישראל כיום שנעשה בו העגל רא\"א בו ביום גדשו סאה ר' יהושע אומר בו ביום מחקו סאה [שכל זמן שהמדה מלאה אדם נותן לתוכה לסוף מוציאה מה שבתוכה] בו ביום אמרו כל המטלטלין מביאין את הטומאה בעובי המרדע ונמנו ורבו ב\"ש על ב\"ה בו ביום אמרו השוכח כלים תחת הצינור בע\"ש עם חשיכה ונמנו ורבו ב\"ש על ב\"ה.", 1.11. "פותקין מים לגינה בע\"ש עם חשיכה והיא שותת והולכת [בשבת] נותנין קילור לעין ואיספלנית ע\"ג המכה בע\"ש עם חשיכה והן מתרפאין והולכין [בשבת] נותנין גפרית תחת הכלים בע\"ש והן מתגפרין והולכין [בשבת נותנין] מוגמר על גבי גחלים בערב שבת עם חשיכה [ואין נותנין חטים לרחיים של מים אלא כדי שיטחנו].", | |
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66. Tosefta, Sanhedrin, 2.6, 11.7, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 12, 33, 40, 148, 377, 428, 583, 598| 2.6. "אין מעברין את השנה מפני הטומאה רבי יהודה אומר מעברין את השנה מפני הטומאה אמר רבי יהודה מעשה בחזקיה המלך שעיבר את השנה מפני הטומאה שנאמר (דברי הימים ב ל׳:י״ח) כי מרבית העם רבת מאפרים ומנשה יששכר וזבולון לא הטהרו וגו' ר\"ש אומר אם לעבר אותה מפני הטומאה כבר מעוברת היא אלא עבר ניסן בניסן ואין מעברין אלא אדר ר\"ש בן יהודה אומר משום ר\"ש אף מפני שהעשו את הצבור לעשות פסח שני אין מעברין את השנה אא\"כ היתה צריכה מעברין אותו מפני הצרכים ומפני הדרכים מפני התנורין ומפני הגליות שלא יצאו ממקומם אבל אין מעברין אותה לא מפני הצנה ולא מפני השלגים ולא מפני הגליות שעלו ועדיין לא הגיעו וכולן סעד לשנה ואם עברוה הרי זו מעוברת אין מעברין את השנה אלא ביהודה ואם עברוה בגליל הרי זו מעוברת העיד חנינא איש אונו לפני ר\"ג שאין מעברין את השנה אלא ביהודה ואם עברוה בגליל שהיא מעוברת ומעברין את השנה כל אדר שבראשונה היו אומרים אין מעברין אלא עד הפורים עד שבאו ר' יהושע ור' פפייס והעידו שכל אדר ואדר כשר לעבר רשב\"ג ור' אלעזר בן ר' צדוק אומרים אין מעברין את השנה ואין עושין כל צרכי צבור אלא על תנאי כדי שיקבלו רוב הצבור עליהם.", | |
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67. Tosefta, Pesahim, 1.5-1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18| 1.5. "ר' יהודה אומר משום רבן גמליאל [שתי] חלות של תודה פסולות מונחות על [גב] האצטבא כל זמן [שהם מונחות] כל העם אוכלין חולין ניטלה אחת מהן כל העם אוכלין תרומה ניטלו שתיהן שורפין אלו ואלו [שורפין תרומה תלויה טמאה וטהורה] כאחת דר\"מ [וחכ\"א תלויה בפני עצמה וטהורה בפ\"ע וטמאה] בפ\"ע אר\"ש לא נחלקו ר\"א ור' יהושע על הטהורה ועל הטמאה [ששורפין זו בעצמה וזו בעצמה] על מה נחלקו על התלויה ועל הטמאה שר\"א אומר תשרף זו [בעצמה וזו בעצמה] ור' יהושע אומר שתיהן כאחת א\"ר יוסי אין הנידון [זה] דומה לראיה [בשר] שנטמא בולד הטומאה [עם בשר] שנטמא באב הטומאה [שניהן טמאין] אלא שזה טמא טומאה חמורה וזה טמא טומאה קלה [וכן שמן] שנפסל בטבול יום [ובנר] שנטמא בטמא מת [שניהם טמאים אלא שזה טמא טומאה חמורה וזה טמא טומאה קלה ואני אומר ששורפין תרומה שנטמאת בולד טומאה] עם תרומה שנטמאת באב הטומאה אע\"פ שמוסיפין [לה] טומאה על טומאתה [ותלויה וטמאה אומר אני שהתלויה אם נשרפת עם הטמאה נמצאת זו מטמאתה ב\"ש אומרים אין שורפין בשר טהור עם בשר טמא וב\"ה מתירין].", 1.6. "בראשונה היו אומרים אין מוכרים חמץ לנכרי ואין נותנין לו במתנה אלא כדי שיאכל עד שלא הגיע שעת ביעור עד שבא רבי עקיבה ולימד [שמוכרין ונותנין במתנה] אף בשעת הביעור א\"ר יוסי אלו דברי בית שמאי ואלו דברי בית הלל הכריע רבי עקיבה לסייע דברי בית הלל.", 1.7. "האוכל חמץ אחר חצות וחמץ שעבר עליו הפסח הרי זה בלא תעשה ואין בו כרת דברי ר' יהודה [וחכמים אומרים] כל שאין בו כרת אין בו [בלא תעשה] האוכל כזית חמץ בפסח חייב על זדונו כרת ועל שגגתו חטאת ועל לא הודע אשם תלוי.", 1.8. "האוכל תרומת חמץ בפסח [אין משלם דמי עצים לכהן] אמר רבי יוחנן בן נורי נמתי לו לרבי עקיבה מפני מה האוכל תרומת חמץ בפסח אין משלם דמי עצים לכהן [מה] נשתנית זו משאר ימות השנה שבשאר ימות השנה משלם דמי עצים לכהן אמר לו לא אם אמרת בשאר ימות השנה שאע\"פ שאין לו בה היתר אכילה יש לו בה היתר [עצים תאמר בזו] שאין לו בה היתר אכילה ולא היתר [עצים] למה זה דומה לתרומת תותים [ואבטיחים ומלפפונות שנטמאות] שאין לו בה היתר אכילה ולא היתר [עצים בד\"א בתרומה שהפרישה חמץ קודם לפסח לשום תרומה אבל המפריש] תרומת חמץ בפסח [אינה תרומה].", | |
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| 68. Tosefta, Miqvaot, 3.9-3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17 |
| 69. Tosefta, Menachot, 10.23, 13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 527 |
70. Tosefta, Megillah, 3.11, 3.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua ben levi, r. •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 320, 431| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", 3.13. "א' קורא בתורה וא' מתרגם לא יהא א' קורא ושנים מתרגמין ולא שנים קורין וא' מתרגם ולא שנים קורין ושנים מתרגמין אחד קורא בנביא וא' מתרגם א' קורא ושנים מתרגמין אבל לא שנים קורין וא' מתרגם ולא שנים קורין ושנים מתרגמין אחד קורא מגילה וא' מתרגם א' קורא ושנים מתרגמין שנים קורין וא' מתרגם שנים קורין ושנים מתרגמין קטן מתרגם על ידי גדול אבל אין כבוד שיתרגם גדול על ידי קטן שנאמר (שמות ז׳:א׳) ואהרן אחיך יהיה נביאך חזן הכנסת לא יקרא עד שיאמרו לו אחרים וכן ראש בהכ\"נ לא יקרא עד שיאמרו לו אחרים שאין אדם [מבזבזהו בידיו] לעצמו חזן הכנסת העומד לקרות אחד עומד ומחזן לו עד שעה שיקרא.", | |
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| 71. Tosefta, Makkot, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660 |
72. Tosefta, Ketuvot, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 33| 5.1. "הבוגרת [בתביעה נותנים] לה שנים עשר חודש אם היתה קטנה בין היא בין אביה יכולין לעכב ר\"ט אומר נותנין לה הכל תרומה בד\"א מן האירוסין אבל מן הנישואין מודה ר\"ט שנותנין לה מחצה חולין ומחצה תרומה במה ד\"א בבת כהן לכהן אבל בת ישראל לכהן [הכל מודים שמעלין לה כל מזונותיה מן החולין] ר' יהודה בן בתירה אומר שתי ידות תרומה ואחד חולין ר' יהודה אומר [מוכרת את התרומה ולוקחת בדמיה חולין] רבן שמעון בן גמליאל אומר כל מקום שהוזכרו [שם] תרומה נותנין [כפול] חולין. זו משנה ראשונה רבותינו אמרו אין האשה אוכלת בתרומה עד שתכנס לחופה והיבמה עד שתבעל ואם מתה בעלה יורשה אמר ר' מנחם בן נפח [משם] ר' אליעזר הקפר מעשה בר' טרפון שקדש ג' מאות נשים להאכילן בתרומה שהיו שני בצורת וכבר שלח יוחנן בן בג בג אצל ר' יהודה בן בתירה לנציבים אמר לו שמעתי עליך שאתה אומר בת ישראל המאורסת לכהן אוכלת בתרומה שלח לו [ואמר לו] מוחזק הייתי בך שאתה בקי בחדרי תורה לדון קל וחומר אי אתה יודע ומה שפחה כנענית שאין ביאתה קונה אותה לאכול בתרומה [כסף] קונה אותה להאכילה בתרומה בת ישראל שהביאה קונה אותה להאכילה בתרומה אינו דין שיהא כסף קונה אותה להאכילה בתרומה אבל מה אעשה שהרי אמרו חכמים אין ארוסה בת ישראל אוכלת בתרומה עד שתכנס לחופה [אם] מתה בעלה יורשה.", | 5.1. "The adult woman is like (sic!) one claimed—they give her 12 months. If she were a minor, either she or her father is able to delay [the marriage until she is of majority age]. Rabbi Tarfon says: They give her everything terumah [if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah]. When does this apply? From betrothal [i.e. when the claiming 12 months is up, she is betrothed but still not married], but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen's daughter [married to a] kohen, but an Israelite's daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they [the sages] mention \"terumah\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite's daughter doesn't eat terumah until she enters the bridal chamber, and a yevamah doesn't [eat terumah] until she has sex [with her levir]. If her husband dies [after the time of claiming has passed], he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite's daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don't know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex [with a kohen] does not acquire her to allow her to eat terumah, isn't it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite's daughter can't eat terumah until she enters the bridal chamber. If she dies, her father inherits her.", |
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| 73. Tosefta, Hulin, 2.18-2.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 652 |
74. Tosefta, Hagigah, 2.1, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38, 406| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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75. Tosefta, Eduyot, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 427| 2.1. "כזית בשר הפורש מאבר מן החי ר' אליעזר מטמא השיבו את ר' אליעזר שלש תשובות לא אם אמרת בבית שיש בה רובע רקב תאמר באבר מן החי שאין בו רובע רקב ד\"א מי תלוי במי אבר תלוי בבשר או בשר תלוי באבר הבשר תלוי באבר איפשר שהבשר מטמא במגע ובמשא ובאהל ואבר יהא טהור. אמר ר\"ש תמה אני אם טימא ר' אליעזר לא טימא אלא בזמן שיש באבר בשר כראוי כדי שיהא זה וזה מטמאין במגע ובמשא ובאהל עצם הפורש כשעורה ר' נחוניא מטמא והשיבו רבי נחוניא שלש תשובות לא אם אמרת במת שיש בו רובע רקב תאמר באבר מן החי שאין בו רובע רקב דבר אחר מי תלוי במי אבר תלוי בעצם או עצם תלוי באבר הוי אומר עצם תלוי באבר אפשר שהעצם מטמא במגע ובמשא ואבר יהא טהור אמר ר\"ש תמה אני אם טימא ר' נחוניא לא טמא אלא בזמן שיש באבר עצם כשעורה כדי שיהא זה וזה מטמאין במגע ובמשא השיב ר' יהושע על דברי שניהן ומה אם החי שיש בו רמ\"ח עצם ובשר הפורשים ממנו טהורים אבר מן החי שאין בו אינו דין שיהא עצם ובשר הפורשין ממנו טהור. השיב רבי על דברי ר' יהושע לא אם אמרת בפורש מן החי שכן פורש מדבר טהור תאמר באבר מן החי שכן פורש מדבר טמא. ", 2.1. "ארבעה דברים ר' אליעזר מטהר וחכמים מטמאין מסרק של צרצור ר' אליעזר אומר אין מטמא באויר וחכמים אומרים מטמא באויר. דף של נחתום שקבעו במסמר או שחיברו במריש או בקורה ר' אליעזר מטהר וחכמים מטמאין. מנעל שעל האימים ר' אליעזר מטמא וחכמים מטהרין. חתכו חוליות ונתן חול בין חוליא לחוליא ר' אליעזר מטהר וחכמים מטמאין והיה נקרא תנורו של עכנאי שעליו רבו מחלוקת בישראל.", | 2.1. "Four things Rabbi Eliezer declares pure while the Sages declare impure. The rim of a stone strainer—Rabbi Eliezer says: It is not impure in the air; but the Sages say: It is impure in the air. A baker's sheet which is fixed to a nail, or attached to a beam—Rabbi Eliezer makes it pure; but the Sages make it impure. A shoe that is on the shoe mold—Rabbi Eliezer makes it pure; but the Sages make it impure. He cut it [an oven, see Mishnah Kelim 5:10] into rings, and sand is placed between each ring, Rabbi Eliezer makes it pure; but the Sages make it impure. This was called the oven of Akhnai, for on its account, disagreement (mahloket) increased in Israel." |
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76. Tosefta, Demai, 2.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17| 2.11. "בן חבר שהיה הולך אצל אבי אמו עם הארץ אין אביו חושש שמא מאכילו [בטהרות אם יודע שמאכילו בטהרות הרי זה אסור] ובגדיו טמאים מדרס.", | |
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| 77. Tosefta, Berachot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 118, 127 |
78. New Testament, Mark, 7.1-7.23, 9.5, 11.22-11.24, 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 439; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 125, 270, 273, 527, 528, 529, 583| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 11.22. καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς Ἔχετε πίστιν θεοῦ· 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.24. διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." |
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79. Mishnah, Miqvaot, 1.5, 2.2-2.4, 2.7-2.10, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 19, 20| 1.5. "מֵאֵימָתַי טָהֳרָתָן. בֵּית שַׁמַּאי אוֹמְרִים, מִשֶּׁיִּרְבּוּ וְיִשְׁטֹפוּ. וּבֵית הִלֵּל אוֹמְרִים, רַבּוּ אַף עַל פִּי שֶׁלֹּא שָׁטְפוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שָׁטְפוּ אַף עַל פִּי שֶׁלֹּא רַבּוּ. כְּשֵׁרִין לַחַלָּה וְלִטֹּל מֵהֶן לַיָּדָיִם: \n", 2.2. "מִקְוֶה שֶׁנִּמְדַּד וְנִמְצָא חָסֵר, כָּל טָהֳרוֹת שֶׁנַּעֲשׂוּ עַל גַּבָּיו לְמַפְרֵעַ, בֵּין בִּרְשׁוּת הַיָּחִיד בֵּין בִּרְשׁוּת הָרַבִּים, טְמֵאוֹת. בַּמֶּה דְבָרִים אֲמוּרִים, בְּטֻמְאָה חֲמוּרָה. אֲבָל בְּטֻמְאָה קַלָּה, כְּגוֹן אָכַל אֳכָלִים טְמֵאִים, וְשָׁתָה מַשְׁקִין טְמֵאִים, בָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִים, אוֹ שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְיָרַד לִטְבֹּל, סָפֵק טָבַל סָפֵק לֹא טָבַל, אֲפִלּוּ טָבַל, סָפֵק יֶשׁ בּוֹ אַרְבָּעִים סְאָה סָפֵק אֵין בּוֹ. שְׁנֵי מִקְוָאוֹת, אֶחָד יֶשׁ בּוֹ אַרְבָּעִים סְאָה, וְאֶחָד שֶׁאֵין בּוֹ, טָבַל בְּאַחַד מֵהֶן וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה מֵהֶן טָבַל, סְפֵקוֹ טָהוֹר. רַבִּי יוֹסֵי מְטַמֵּא, שֶׁרַבִּי יוֹסֵי אוֹמֵר, כָּל דָּבָר שֶׁהוּא בְחֶזְקַת טֻמְאָה, לְעוֹלָם הוּא בִפְסוּלוֹ, עַד שֶׁיִּוָּדַע שֶׁטָּהַר. אֲבָל סְפֵקוֹ לִטָּמֵא וּלְטַמֵּא, טָהוֹר: \n", 2.3. "סְפֵק מַיִם שְׁאוּבִין שֶׁטִּהֲרוּ חֲכָמִים, סָפֵק נָפְלוּ, סָפֵק לֹא נָפְלוּ, אֲפִלּוּ נָפְלוּ, סָפֵק יֶשׁ בָּהֶם אַרְבָּעִים סְאָה סָפֵק אֵין בָּהֶם, שְׁנֵי מִקְוָאוֹת, אֶחָד יֶשׁ בּוֹ אַרְבָּעִים סְאָה וְאֶחָד אֵין בּוֹ, נָפַל לְאַחַד מֵהֶן וְאֵינוֹ יוֹדֵעַ לְאֵיזֶה מֵהֶן נָפַל, סְפֵקוֹ טָהוֹר, מִפְּנֵי שֶׁיֶּשׁ לוֹ בַמֶּה יִתְלֶה. הָיוּ שְׁנֵיהֶם פְּחוּתִים מֵאַרְבָּעִים סְאָה, וְנָפַל לְאַחַד מֵהֶם וְאֵינוֹ יוֹדֵעַ לְאֵיזֶה מֵהֶן נָפַל, סְפֵקוֹ טָמֵא, מִפְּנֵי שֶׁאֵין לוֹ בַמֶּה יִתְלֶה: \n", 2.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, רְבִיעִית מַיִם שְׁאוּבִין בַּתְּחִלָּה, פּוֹסְלִין אֶת הַמִּקְוֶה, וּשְׁלשָׁה לֻגִּין עַל פְּנֵי הַמַּיִם. וַחֲכָמִים אוֹמְרִים, בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף, שִׁעוּרוֹ שְׁלשָׁה לֻגִּין: \n", 2.7. "הַמַּנִּיחַ קַנְקַנִּים בְּרֹאשׁ הַגַּג לְנַגְּבָן וְנִתְמַלְּאוּ מַיִם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם עוֹנַת גְּשָׁמִים הִיא, אִם יֶשׁ בּוֹ כִמְעַט מַיִם בַּבּוֹר, יְשַׁבֵּר. וְאִם לָאו, לֹא יְשַׁבֵּר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יְשַׁבֵּר, אוֹ יִכְפֶּה, אֲבָל לֹא יְעָרֶה: \n", 2.8. "הַסַּיָּד שֶׁשָּׁכַח עָצִיץ בַּבּוֹר וְנִתְמַלֵּא מַיִם, אִם הָיוּ הַמַּיִם צָפִים עַל גַּבָּיו כָּל שֶׁהוּא, יְשַׁבֵּר. וְאִם לָאו, לֹא יְשַׁבֵּר, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יְשַׁבֵּר: \n", 2.9. "הַמְסַדֵּר קַנְקַנִּים בְּתוֹךְ הַבּוֹר וְנִתְמַלְּאוּ מַיִם, אַף עַל פִּי שֶׁבָּלַע הַבּוֹר אֶת מֵימָיו, הֲרֵי זֶה יְשַׁבֵּר: \n", 2.10. "מִקְוֶה שֶׁיֶּשׁ בּוֹ אַרְבָּעִים סְאָה מַיִם וָטִיט, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מַטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בַּמַּיִם וּבַטִּיט. בְּאֵיזֶה טִיט מַטְבִּילִין. בְּטִיט שֶׁהַמַּיִם צָפִים עַל גַּבָּיו. הָיוּ הַמַּיִם מִצַּד אֶחָד, מוֹדֶה רַבִּי יְהוֹשֻׁעַ שֶׁמַּטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. בְּאֵיזֶה טִיט אָמְרוּ. בְּטִיט שֶׁהַקָּנֶה יוֹרֵד מֵאֵלָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, מְקוֹם שֶׁאֵין קְנֵה הַמִּדָּה עוֹמֵד. אַבָּא אֶלְעָזָר בֶּן דּוֹלְעַאי אוֹמֵר, מְקוֹם שֶׁהַמִּשְׁקֹלֶת יוֹרֶדֶת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַיּוֹרֵד בְּפִי חָבִית. רַבִּי שִׁמְעוֹן אוֹמֵר, הַנִּכְנָס בִּשְׁפוֹפֶרֶת הַנּוֹד. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, הַנִּמְדָּד בַּלֹּג: \n", 4.1. "הַמַּנִּיחַ כֵּלִים תַּחַת הַצִּנּוֹר, אֶחָד כֵּלִים גְּדוֹלִים וְאֶחָד כֵּלִים קְטַנִּים, אֲפִלּוּ כְלֵי גְלָלִים, כְּלֵי אֲבָנִים, כְּלֵי אֲדָמָה, פּוֹסְלִין אֶת הַמִּקְוֶה. אֶחָד הַמַּנִּיחַ וְאֶחָד הַשּׁוֹכֵחַ, כְּדִבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל מְטַהֲרִין בְּשׁוֹכֵחַ. אָמַר רַבִּי מֵאִיר, נִמְנוּ וְרַבּוּ בֵית שַׁמַּאי עַל בֵּית הִלֵּל. וּמוֹדִים בְּשׁוֹכֵחַ בֶּחָצֵר שֶׁהוּא טָהוֹר. אָמַר רַבִּי יוֹסֵי, עֲדַיִין מַחֲלֹקֶת בִּמְקוֹמָהּ עוֹמָדֶת: \n", | 1.5. "When do they become clean?Bet Shammai say: when their contents have been increased [by more than the original quantity] and they overflow. Bet Hillel say: when their contents have been increased [by more than their original quantity] even if they do not overflow. Rabbi Shimon says: when they overflow although their contents have not been so increased. [These] are valid [for preparing dough] for hallah and for the washing of the hands.", 2.2. "If a mikveh was measured and was found lacking [in its prescribed quantity], all things which had been purified in it, whether in private domain or in a public domain, are accounted unclean retroactively. To what does this rule apply? To a serious uncleanness. But in the case of a lesser uncleanness, for instance if he ate unclean foods or drank unclean liquids, or if his head and the greater part of his body entered into drawn water, or if three logs of drawn water fell on his head and the greater part of his body, and he then went down to immerse himself and he is in doubt whether he immersed himself or not, or even if he did immerse himself there is [still] a doubt whether the mikveh contained forty seahs or not, or if there were two mikvehs, one containing forty seahs and not the other, and he immersed himself in one of them but does not know in which of them he immersed himself, in such a doubt he is accounted clean. Rabbi Yose considers him unclean, for Rabbi Yose says: anything which is presumed to be unclean always remains in a condition of unfitness until it is known that it has become clean; but if there is a doubt whether a person became unclean or caused uncleanness, it is to be accounted clean.", 2.3. "The case of a doubt about drawn water which the sages have declared clean;If there is a doubt whether [three logs of drawn water] fell into the mikveh or not, Or even if they did fall in, there is a doubt whether [the mikveh] contained forty seahs or not, Or if there were two mikvehs one of which contained forty seahs and the other did not, and drawn water fell into one of them and it is not known into which of them it fell, In such a doubt it is accounted clean, because there exists [a possibility] on which we may depend [in declaring it clean]. If they both contained less than forty seahs, and [drawn water] fell into one of them and it is not known into which of them it fell, in such a doubt it is accounted unclean, because there exists no [possibility] on which we may depend [in declaring it clean].", 2.4. "Rabbi Eliezer says: a quarter-log of drawn water in the beginning makes the mikveh invalid, and three logs on the surface of the water. But the sages say: both in the beginning and at the end, the measure [which makes the mikveh invalid] is three logs.", 2.7. "If one had left wine-jars on the roof to dry and they became filled with water: Rabbi Eliezer says: if it was the season of rain and there was [in the cistern] a little water, one may break the jars; otherwise one may not break them. Rabbi Joshua says: in either case one may break them or tilt them over, but one may not empty [them into the cistern].", 2.8. "A plasterer forgot his lime-tub in a cistern and it became filled with water: if water flowed above it a little, it may be broken; and if not, it may not be broken, the words of Rabbi Eliezer. But Rabbi Joshua says: in either case it may be broken.", 2.9. "If one had arranged wine-jars in a cistern and they became filled with water, even though the water of the cistern was all soaked up, they may be broken.", 2.10. "A mikveh which contains forty seahs of water and mud [combined]: Rabbi Eliezer says: one may immerse objects in the water but one may not immerse them in the mud. But Rabbi Joshua says: in the water and also in the mud. In what kind of mud may objects be immersed? Mud over which water floats. If the water was on one side only, Rabbi Joshua agrees that objects may be immersed in the water but may not be immersed in the mud. of what kind of mud have they spoken? Mud into which a reed will sink of itself, the words of Rabbi Meir. Rabbi Judah says: [mud] in which a measuring-rod will not stand upright. Abba Elazar ben Dulai says: [mud] into which a plummet will sink. Rabbi Eliezer says: such as will go down into the mouth of a jar. Rabbi Shimon says: such as will enter into the tube of a water- skin. Rabbi Elazar bar Zadok says: such as can be measured in a log measure.", 4.1. "If one put vessels under a water-spout, whether they be large vessels or small vessels or even vessels of dung, vessels of stone or earthen vessels, they make the mikveh invalid. It is all alike whether they were put there [purposely] or were [merely] forgotten, the words of Bet Shammai. But Bet Hillel declare it clean in the case of one who forgets. Rabbi Meir said: they voted and Bet Shammai had a majority over Bet Hillel. Yet they agree in the case of one who forgets [and leaves vessels] in a courtyard that the mikveh remains clean. Rabbi Yose said: the controversy still remains as it was.", |
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80. Mishnah, Megillah, 1.3, 1.8, 3.6, 4.1, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. •yoshua ben levi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 320, 431, 527| 1.3. "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n", 1.8. "אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן, וּתְפִלִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית: \n", 3.6. "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n", 4.1. "הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:", 4.6. "קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם, אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, אֲבָל אֵינוֹ קוֹרֵא בַתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמָא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, אֵינוֹ פּוֹרֵס עַל שְׁמַע:", | 1.3. "What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.", 1.8. "There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.", 3.6. "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.", 4.1. "He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.", 4.6. "A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema.", |
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81. New Testament, 1 Timothy, 5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 125| 5.10. ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. | 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. |
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82. Mishnah, Zevahim, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11| 1.3. "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:", | 1.3. "A pesah that was slaughtered on the morning of the fourteenth [of Nisan] under a different designation: Rabbi Joshua declares it valid, just as if it had been slaughtered on the thirteenth. Ben Batera declares it invalid, as if it had been slaughtered in the afternoon. Said Shimon ben Azzai: I have a tradition from seventy-two elder[s] on the day that Rabbi Elazar ben Azariah] was placed in the academy, that all sacrifices which are eaten, though slaughtered under a different designation are valid, except that their owners have not fulfilled their obligation, except the pesah and the hatat. And ben Azzai added only the olah, but the sages did not agree with him.", |
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| 83. Mishnah, Toharot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
84. Mishnah, Yadayim, 2.4, 3.1-3.2, 3.5, 4.2-4.4, 4.6-4.7, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 352, 463, 465, 484; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 15, 16, 17, 18, 25, 125, 211, 428, 449, 583| 2.4. "סָפֵק נַעֲשָׂה בָהֶם מְלָאכָה סָפֵק לֹא נַעֲשָׂה בָהֶם מְלָאכָה, סָפֵק יֵשׁ בָּהֶם כַּשִּׁעוּר סָפֵק שֶׁאֵין בָּהֶם כַּשִּׁעוּר, סָפֵק טְמֵאִים סָפֵק טְהוֹרִין, סְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ, סְפֵק הַיָּדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר, לִטָּהֵר, טָמֵא. כֵּיצַד. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְמֵאִים, סָפֵק נָגַע סָפֵק לֹא נָגַע, הָיוּ יָדָיו טְמֵאוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, סָפֵק נָגַע סָפֵק לֹא נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, נָגַע בְּאַחַד מֵהֶם, סָפֵק בַּטְּמֵאָה נָגַע סָפֵק בַּטְּהוֹרָה נָגַע. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים, אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בְּאַחַד מֵהֶן, סָפֵק בַּטָּמֵא נָגַע סָפֵק בַּטָּהוֹר נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בִּשְׁתֵּיהֶן, סָפֵק טְמֵאָה בַטָּמֵא וּטְהוֹרָה בַטָּהוֹר, אוֹ טְהוֹרָה בַטָּמֵא וּטְמֵאָה בַטָּהוֹר, הַיָּדַיִם כְּמוֹ שֶׁהָיוּ וְהַכִּכָּרִים כְּמוֹת שֶׁהָיוּ: \n" 3.1. "הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם: \n", 3.2. "כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. הַיָּד מְטַמְּאָה אֶת חֲבֶרְתָּהּ, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֵין שֵׁנִי עוֹשֶׂה שֵׁנִי. אָמַר לָהֶם, וַהֲלֹא כִתְבֵי הַקֹּדֶשׁ שְׁנִיִּים מְטַמְּאִין אֶת הַיָּדַיִם. אָמְרוּ לוֹ, אֵין דָּנִין דִּבְרֵי תוֹרָה מִדִּבְרֵי סוֹפְרִים, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי סוֹפְרִים: \n", 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", 4.2. "בּוֹ בַיּוֹם אָמְרוּ, כָּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת בְּכָל זְמַן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבְּלַנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִין שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. לֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", 4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", 4.4. "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (עמוס ט), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", 4.7. "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם: \n", | 2.4. "If there was a doubt whether any work has been done with the water or not, A doubt whether the water contains the requisite quantity or not, A doubt whether it is unclean or clean, In these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before." 3.1. "If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, \"My hands went into the air-space inside an earthenware vessel.\" He said to her: \"My daughter, what was the cause of its uncleanness?\" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.", 3.2. "Anything which disqualifies terumah defiles hands with a second degree of uncleanness. One [unwashed] hand defiles the other hand, the words of Rabbi Joshua. But the sages say: that which has second degree of uncleanness cannot convey second degree of uncleanness. He said to them: But do not the Holy Scriptures which have second degree of uncleanness defile the hands? They said to him: the laws of the Torah may not be argued from the laws of the scribes, nor may the laws of the scribes be argued from the laws of the Torah, nor may the laws of the scribes be argued from [other] laws of the scribes.", 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", 4.2. "On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.", 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.", 4.4. "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", 4.7. "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?", |
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85. Mishnah, Zavim, 4.1, 5.1, 5.3, 5.7, 5.10, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20| 4.1. "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, נִדָּה שֶׁיָּשְׁבָה עִם הַטְּהוֹרָה בְּמִטָּה, כִּפָּה שֶׁבְּרֹאשָׁהּ טָמֵא מִדְרָס. יָשְׁבָה בִסְפִינָה, כֵּלִים שֶׁבְּרֹאשׁ הַנֵּס שֶׁבַּסְּפִינָה טְמֵאִין מִדְרָס. נוֹטֶלֶת עֲרֵבָה מְלֵאָה בְגָדִים, בִּזְמַן שֶׁמַּשָּׂאָן כָּבֵד, טְמֵאִין. בִּזְמַן שֶׁמַּשָּׂאָן קַל, טְהוֹרִין. זָב שֶׁהִקִּישׁ עַל כְּצוֹצְרָא, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר: \n", 5.1. "הַנּוֹגֵעַ בַּזָּב אוֹ שֶׁהַזָּב נוֹגֵע בּוֹ, הַמַּסִּיט אֶת הַזָּב אוֹ שֶׁהַזָּב מַסִּיטוֹ, מְטַמֵּא אֳכָלִים וּמַשְׁקִים וּכְלֵי שֶׁטֶף בְּמַגָּע, אֲבָל לֹא בְמַשָּׂא. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כָּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֳכָלִים וּמַשְׁקִין לִהְיוֹת תְּחִלָּה, וְהַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, וְאֵינוֹ מְטַמֵּא לֹא אָדָם וְלֹא כְלֵי חֶרֶס. לְאַחַר פְּרִישָׁתוֹ מִמְּטַמְּאָיו, מְטַמֵּא מַשְׁקִין לִהְיוֹת תְּחִלָּה, וְהָאֳכָלִין וְהַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, וְאֵינוֹ מְטַמֵּא בְגָדִים: \n", 5.3. "מִפְּנֵי שֶׁאָמְרוּ, כֹּל הַנּוֹשֵׂא וְנִשָּׂא עַל גַּבֵּי מִשְׁכָּב, טָהוֹר, חוּץ מִן הָאָדָם. כֹּל הַנּוֹשֵׂא וְנִשָּׂא עַל גַּבֵּי הַנְּבֵלָה, טָהוֹר, חוּץ מִן הַמַּסִּיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַנּוֹשֵׂא. כֹּל הַנּוֹשֵׂא וְנִשָּׂא עַל גַּבֵּי הַמֵּת, טָהוֹר, חוּץ מִן הַמַּאֲהִיל, וְאָדָם בִּזְמַן שֶׁהוּא מַסִּיט: \n", 5.7. "הַנּוֹגֵעַ בְּזוֹבוֹ שֶׁל זָב, וּבְרֻקּוֹ, בְּשִׁכְבַת זַרְעוֹ, בְּמֵימֵי רַגְלָיו, וּבְדַם הַנִּדָּה, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַנּוֹשֵׂא: \n", 5.10. "הַנּוֹגֵעַ בְּשֶׁרֶץ וּבְשִׁכְבַת זֶרַע, וּבִטְמֵא מֵת, וּבִמְצֹרָע בִּימֵי סָפְרוֹ, וּבְמֵי חַטָּאת שֶׁאֵין בָּהֶם כְּדֵי הַזָּיָה, וּבִנְבֵלָה, וּבְמֶרְכָּב, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד. זֶה הַכְּלָל, כֹּל הַנּוֹגֵעַ בְּאַחַד מִכָּל אֲבוֹת הַטֻּמְאוֹת שֶׁבַּתּוֹרָה, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, חוּץ מִן הָאָדָם. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד: \n", 5.12. "אֵלּוּ פוֹסְלִים אֶת הַתְּרוּמָה. הָאוֹכֵל אֹכֶל רִאשׁוֹן, וְהָאוֹכֵל אֹכֶל שֵׁנִי, וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין, וְהַבָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִין, וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְהַסֵּפֶר, וְהַיָּדַיִם, וּטְבוּל יוֹם, וְהָאֳכָלִים וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים: \n", | 4.1. "Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.", 5.1. "One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.", 5.3. "Whatever carries or is carried by objects on which one sits or lies upon remain clean, except for a person. Whatever carries or is carried by carrion is clean, except for one that shifts it. Rabbi Eliezer says: also one that carries it. Whatever carries or is carried upon a corpse remains clean, except for one that overshadows, or a person when he shifts it.", 5.7. "If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it.", 5.10. "He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a \"father of uncleanness\" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].", 5.12. "The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.", |
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86. New Testament, 1 Corinthians, 1.1-1.2, 1.11, 4.14, 5.3-5.5, 5.9, 7.1, 7.10, 7.25, 7.39, 8.1, 9.3, 9.24-9.25, 10.32, 11.16, 11.22, 12.1, 15.3-15.5, 15.9, 15.51-15.56, 16.1, 16.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 390, 462; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 36, 40, 449, 596| 1.1. ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς 1.2. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν· 1.11. ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 4.14. Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς τέκνα μου ἀγαπητὰ νουθετῶν· 5.3. Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον 5.4. ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, 5.5. παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου. 5.9. Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, 7.1. Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· 7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.25. Περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι. 7.39. Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ· 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 9.3. Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη. 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 11.16. Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 12.1. Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5. καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· 16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· | 1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes, 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ, 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.9. I wrote to you in my letter to have no company with sexual sinners; 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 9.3. My defense to those who examine me isthis. 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, 15.5. and that heappeared to Cephas, then to the twelve. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 15.56. The sting of death is sin, and the power of sin is the law. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. |
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87. New Testament, 1 Thessalonians, 2.14-2.16, 4.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377, 449, 596| 2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, 2.16. κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος. 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. | 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. |
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88. New Testament, Luke, 1.1-1.4, 2.32, 6.12, 7.44, 11.1, 12.1-12.5, 18.1, 18.12, 19.28-19.38, 21.22-21.32, 24.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 443, 500; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 43, 125, 270, 271, 273, 527, 528| 1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 2.32. Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. 6.12. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ. 7.44. καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 11.1. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 12.1. Ἐν οἷς ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλου, ὥστε καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον Προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης, ἥτις ἐστὶν ὑπόκρισις, τῶν Φαρισαίων. 12.2. Οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 12.3. ἀνθʼ ὧν ὅσα ἐν τῇ σκοτίᾳ εἴπατε ἐν τῷ φωτὶ ἀκουσθήσεται, καὶ ὃ πρὸς τὸ οὖς ἐλαλήσατε ἐν τοῖς ταμείοις κηρυχθήσεται ἐπὶ τῶν δωμάτων. 12.4. Λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι. ὑποδείξω δὲ ὑμῖν τίνα φοβηθῆτε· 12.5. φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν ἐμβαλεῖν εἰς τὴν γέενναν· ναί, λέγω ὑμῖν, τοῦτον φοβήθητε. 18.1. Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐνκακεῖν, 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 19.28. Καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς Ἰεροσόλυμα. 19.29. Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγὴ καὶ Βηθανιὰ πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλεν δύο τῶν μαθητῶν 19.30. λέγων Ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, καὶ λύσαντες αὐτὸν ἀγάγετε. 19.31. καὶ ἐάν τις ὑμᾶς ἐρωτᾷ Διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.32. ἀπελθόντες δὲ οἱ ἀπεσταλμένοι εὗρον καθὼς εἶπεν αὐτοῖς. 19.33. λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς Τί λύετε τὸν πῶλον; 19.34. οἱ δὲ εἶπαν ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.35. καὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· 19.36. πορευομένου δὲ αὐτοῦ ὑπεστρώννυον τὰ ἱμάτια ἑαυτῶν ἐν τῇ ὁδῷ. 19.37. ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ Ὄρους τῶν Ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων, 19.38. λέγοντες Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις. 21.22. ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, 21.24. καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν [καὶ ἔσονται] καιροὶ ἐθνῶν. 21.25. καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἠχοῦς θαλάσσης καὶ σάλου, 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.27. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς. 21.28. Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. 21.29. Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· 21.30. ὅταν προβάλωσιν ἤδη, βλέποντες ἀφʼ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. 21.32. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως [ἂν] πάντα γένηται. 24.50. Ἐξήγαγεν δὲ αὐτοὺς ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς. | 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 2.32. A light for revelation to the Gentiles, And the glory of your people Israel." 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 12.3. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops. 12.4. "I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 12.5. But I will warn you whom you should fear. Fear him, who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him. 18.1. He also spoke a parable to them that they must always pray, and not give up, 18.12. I fast twice a week. I give tithes of all that I get.' 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31. If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.'" 19.32. Those who were sent went away, and found things just as he had told them. 19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' 19.34. They said, 'The Lord needs it.' 19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 19.38. saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!" 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near." 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. |
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| 89. New Testament, 2 Corinthians, 1.1, 5, 6.14-7.1, 12.2, 12.3, 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 452 |
90. New Testament, 2 Thessalonians, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 449| 1.4. ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐνκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, | 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. |
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91. Mishnah, Sukkah, 5.1-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua •yoshua ben levi, r. Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 450; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 365| 5.1. "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n", 5.2. "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n", 5.3. "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n", 5.4. "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n", | 5.1. "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.", 5.2. "At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.", 5.3. "From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.", 5.4. "Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”", |
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92. Mishnah, Sotah, 5.2-5.5, 7.1, 9.16 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. •yoshua ben levi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 125, 320, 365| 5.2. "בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא, (ויקרא יא) וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא, אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא, לְטַמֵּא אֲחֵרִים, לִמֵּד עַל כִּכָּר שֵׁנִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר, עָתִיד דּוֹר אַחֵר לְטַהֵר כִּכָּר שְׁלִישִׁי, שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא. וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר, כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא: \n", 5.3. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (במדבר לה) וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ', וּמִקְרָא אַחֵר אוֹמֵר (שם) מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אִי אֶפְשָׁר לוֹמַר אֶלֶף אַמָּה, שֶׁכְּבָר נֶאֱמַר אַלְפַּיִם אַמָּה, וְאִי אֶפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה, שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. הָא כֵיצַד, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה שָׂדוֹת וּכְרָמִים: \n", 5.4. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל: \n", 5.5. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה: \n", 7.1. "אֵלּוּ נֶאֱמָרִין בְּכָל לָשׁוֹן, פָּרָשַׁת סוֹטָה, וּוִדּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן: \n", | 5.2. "On that day, Rabbi Akiva expounded, “And every earthen vessel, into which any of them falls, everything in it shall be unclean” (Leviticus 11:33), it does not state tame (is unclean) but yitma’, (shall make unclean). This teaches that a loaf which is unclean in the second degree, makes unclean [food and liquids which come into contact with it] in the third degree. Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yoha ben Zakkai, since you used to say that in the future another generation will pronounce clean a loaf which is unclean in the third degree on the grounds that there is no text in the Torah according to which it is unclean! Has not Rabbi Akiva your student brought a text from the Torah according to which it is unclean, as it is said “everything in it shall be unclean.”", 5.3. "On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5). But another verse states, “from the wall of the city outward a thousand cubits around” (vs. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits! How then is this so? A thousand cubits for the field [surrounding the city] and two thousand cubits for the Sabbath-limits. Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits for the field [surrounding the city] and two thousand cubits for fields and vineyards.", 5.4. "On that day Rabbi Akiva expounded, “Then Moses and the children of Israel sang this song unto the Lord and said saying” (Exodus 15:. For the Torah did not need to say “saying”, so why did the Torah say “saying”? It teaches that the Israelites responded to every sentence after Moses, in the manner of reading Hallel; that is why it says “saying”. Rabbi Nehemiah says: as is the reading the Shema and not Hallel.", 5.5. "On that day Rabbi Joshua ben Hyrcanus expounded: Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15). And it is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”? Scripture states, “Until I die I will maintain my integrity” (Job 27:5), this teaches that what he did was from love. Rabbi Joshua [ben Haiah] said: who will remove the dust from your eyes, Rabban Yoha ben Zakkai, since you had expounded all your life that Job only served the Omnipresent from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) did not Joshua, the student of your student, teach that what he did was from love?", 7.1. "The following may be recited in any language:the section concerning the sotah, the confession made at the presentation of tithes, the shema, the prayer (the amidah), the grace after meals, the oath concerning testimony, the oath concerning a deposit.", |
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93. Mishnah, Shabbat, 1.3-1.10, 6.2, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 12, 13, 14, 19, 20, 428| 1.3. "לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה: \n", 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 1.5. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.6. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר, אֶלָּא כְּדֵי שֶׁיַּהְבִּילוּ מִבְּעוֹד יוֹם, וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה, אֶלָּא כְדֵי שֶׁיִּקְלֹט הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים, אֶלָּא כְדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.7. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין: \n", 1.8. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין עוֹרוֹת לְעַבְּדָן וְלֹא כֵלִים לְכוֹבֵס נָכְרִי, אֶלָּא כְּדֵי שֶׁיֵּעָשׂוּ מִבְּעוֹד יוֹם. וּבְכֻלָּן בֵּית הִלֵּל מַתִּירִין עִם הַשָּׁמֶשׁ: \n", 1.9. "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן לְכוֹבֵס נָכְרִי שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְשָׁוִין אֵלּוּ וָאֵלּוּ, שֶׁטּוֹעֲנִין קוֹרוֹת בֵּית הַבַּד וְעִגּוּלֵי הַגָּת: \n", 1.10. "אֵין צוֹלִין בָּשָׂר, בָּצָל, וּבֵיצָה, אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין פַּת לַתַּנּוּר עִם חֲשֵׁכָה, וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים, אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ מִבְּעוֹד יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי שֶׁיִּקְרֹם הַתַּחְתּוֹן שֶׁלָּהּ: \n", 6.2. "לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת: \n", 6.4. "לֹא יֵצֵא הָאִישׁ לֹא בְסַיִף, וְלֹא בְקֶשֶׁת, וְלֹא בִתְרִיס, וְלֹא בְאַלָּה, וְלֹא בְרֹמַח. וְאִם יָצָא, חַיָּב חַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תַּכְשִׁיטִין הֵן לוֹ. וַחֲכָמִים אוֹמְרִים, אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר (ישעיה ב) וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת, לֹא יִשָּׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. בִּירִית, טְהוֹרָה, וְיוֹצְאִין בָּהּ בְּשַׁבָּת. כְּבָלִים, טְמֵאִין, וְאֵין יוֹצְאִין בָּהֶם בְּשַׁבָּת: \n", | 1.3. "A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.", 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", 1.5. "Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.", 1.6. "Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.", 1.7. "Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.", 1.8. "Bet Shammai says: hides must not be given to a [non-Jewish] tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is yet day; But in all these [cases] Bet Hillel, permits as long as the sun is still shining.", 1.9. "Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.", 1.10. "Meat, onion[s], and egg[s] may not be roasted unless they can be [fully] roasted while it is still day. Bread may not be put into an oven just before nightfall, nor a cake upon coals, unless its surface can form a crust while it is still day. Rabbi Elazar says: there must be time for the bottom to form a crust.", 6.2. "A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.", 6.4. "A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat.", |
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94. New Testament, Acts, 1.12, 2.46, 3.1, 5.34, 5.38, 9.2, 15.5, 18.1-18.18, 21.38, 23.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 443; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 36, 40, 211, 427, 528, 583, 596, 598| 1.12. Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 5.34. Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι, 5.38. καὶ [τὰ] νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται· 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 18.1. Μετὰ ταῦτα χωρισθεὶς ἐκ τῶν Ἀθηνῶν ἦλθεν εἰς Κόρινθον. 18.2. καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς, 18.3. καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, 18.4. ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας. 18.5. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν. 18.6. ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 18.7. καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 18.9. Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, 18.10. διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ. 18.11. Ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ. 18.12. Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 18.15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. 18.16. καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος. 18.17. ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. 18.18. Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν. 21.38. γινώσκεις; οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων; 23.8. Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα. | 1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city." 18.11. He lived there a year and six months, teaching the word of God among them. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters." 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 21.38. Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?" 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. |
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95. New Testament, James, 1.25, 2.8, 2.10, 2.12, 4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua ben levi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 365| 1.25. ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. 2.8. εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· 2.10. Ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος. 2.12. οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι. 4.11. Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί· ὁ καταλαλῶν ἀδελφοῦ ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόμον· εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής. | 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. |
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96. New Testament, Ephesians, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 449| 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, | 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, |
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97. New Testament, Galatians, 1.13, 2.1-2.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 449| 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 2.1. Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· 2.2. καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.3. ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· 2.4. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 2.5. — οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. 2.6. ἀπὸ δὲ τῶν δοκούντων εἶναί τι — ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει — πρόσωπον [ὁ] θεὸς ἀνθρώπου οὐ λαμβάνει — ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο, 2.7. ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8. ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· 2.10. μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. |
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98. Mishnah, Sanhedrin, 10.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 33, 40| 10.4. "אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת ישְׁבֵי עִירָם. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיֻּדַּח רֻבָּהּ, וְעַד שֶׁיַּדִּיחוּם אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ, הֲרֵי אֵלּוּ כִיחִידִים. וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכָל אֶחָד וְאֶחָד. זֶה חֹמֶר בַּיְּחִידִים מִבַּמְּרֻבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה, לְפִיכָךְ מָמוֹנָם פָּלֵט. וְהַמְּרֻבִּים בְּסַיִף, לְפִיכָךְ מָמוֹנָם אָבֵד: \n", | 10.4. "The inhabitants of a city seduced into worshipping idols have no portion in the world to come, as it says, “Certain men, wicked persons, have gone out from among you and seduced the inhabitants of their town” (Deuteronomy 13:14). They are not executed unless the seducers are of that city and that tribe, and until the majority of the city are seduced, and the seducers are men. If women or minors seduced it, or if a minority of the city were seduced, or if the seducers were from outside the city, they are treated as individuals, and therefore two witnesses and a formal warning are necessary for each [offender]. In this [the penalty of] individuals is severer than [that of] the multitudes, for individuals are stoned, therefore their property is saved; but the multitudes are decapitated; hence their possessions are destroyed.", |
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99. New Testament, Romans, 3.1, 11.13, 11.25, 14.14, 14.20, 16.4, 16.16, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 15, 27, 449, 452, 596| 3.1. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 14.14. οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν. 14.20. μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι. 16.4. οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, 16.16. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν. | 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
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100. New Testament, John, 3.1, 7.23, 11.38-11.46, 11.54, 12.9-12.11, 13.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 436, 439, 444; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 125, 270, 583| 3.1. Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 7.23. εἰ περιτομὴν λαμβάνει [ὁ] ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.39. λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. 11.40. λέγει αὐτῇ ὁ Ἰησοῦς Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; 11.41. ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, 11.42. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. 11.43. καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν Λάζαρε, δεῦρο ἔξω. 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 11.45. Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ὃ ἐποίησεν, 11.46. ἐπίστευσαν εἰς αὐτόν· τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς. 11.54. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. 12.9. Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστίν, καὶ ἦλθαν οὐ διὰ τὸν Ἰησοῦν μόνον ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. 12.10. ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, 12.11. ὅτι πολλοὶ διʼ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν. 13.5. εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος. | 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days." 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?" 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me." 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out!" 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 11.45. Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him. 11.46. But some of them went away to the Pharisees, and told them the things which Jesus had done. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 12.9. A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 12.10. But the chief priests conspired to put Lazarus to death also, 12.11. because on account of him many of the Jews went away and believed in Jesus. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. |
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101. Mishnah, Yevamot, 1.4, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 428, 449| 1.4. "בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: \n", 8.3. "עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: \n", | 1.4. "Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.", 8.3. "An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.", |
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102. Mishnah, Taanit, 1.6, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 2.9. "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:", | 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.", 2.9. "They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].", |
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| 103. Irenaeus, Refutation of All Heresies, 3.5.3, 5.34.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 320 |
| 104. Anon., Sifre Deuteronomy, 294 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13 |
| 105. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 118 |
| 106. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 451 |
| 107. Anon., Sifre Numbers, 115, 117, 119 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 467 |
108. Anon., Leviticus Rabba, 1.3, 13.5, 18.1, 22.4, 25.5, 30.5, 34.3, 37.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yoshua, r. •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 449; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127, 170, 427, 660| 1.3. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי חָמָא אֲבוּהָ דְּרַבִּי הוֹשַׁעְיָא בְּשֵׁם רַב, אָמְרֵי, לֹא נִתַּן דִּבְרֵי הַיָּמִים אֶלָּא לִדָּרֵשׁ, (דברי הימים א ד, יח): וְאִשְׁתּוֹ הַיְּהֻדִיָּה יָלְדָה אֶת יֶרֶד אֲבִי גְדוֹר וגו', וְאִשְׁתּוֹ הַיְּהֻדִיָּה, זוֹ יוֹכֶבֶד, וְכִי מִשִּׁבְטוֹ שֶׁל יְהוּדָה הָיְתָה וַהֲלוֹא מִשִּׁבְטוֹ שֶׁל לֵוִי הָיְתָה וְלָמָּה נִקְרָא שְׁמָהּ יְהֻדִיָּה, עַל שֵׁם שֶׁהֶעֱמִידָה יְהוּדִים בָּעוֹלָם. יָלְדָה אֶת יֶרֶד, זֶה משֶׁה. רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר יֶרֶד שֶׁהוֹרִיד אֶת הַתּוֹרָה מִלְּמַעְלָה לְמַטָּה. דָּבָר אַחֵר, יֶרֶד, שֶׁהוֹרִיד אֶת הַשְּׁכִינָה מִלְּמַעְלָה לְמַטָּה, אָמַר רַבִּי סִימוֹן אֵין לְשׁוֹן יֶרֶד אֶלָּא לְשׁוֹן מְלוּכָה, כְּמָה דְתֵימַר (תהלים עב, ח): וְיֵרְדְּ מִיָּם עַד יָם, וּכְתִיב (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר. אֲבִי גְדוֹר, רַבִּי הוּנָא בַּר אַחָא אָמַר הַרְבֵּה גּוֹדְרִין עָמְדוּ לְיִשְׂרָאֵל וְזֶה הָיָה אֲבִיהֶן שֶׁל כֻּלָּן. (דברי הימים א ד, יח): חֶבֶר, שֶׁחִבֵּר אֶת הַבָּנִים לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. דָּבָר אַחֵר, חֶבֶר, שֶׁהֶעֱבִיר הַפֻּרְעָנִיּוּת מִלָּבוֹא בָּעוֹלָם. (דברי הימים א ד, יח): אֲבִי סוֹכוֹ, שֶׁהָיָה אֲבִיהֶן שֶׁל נְבִיאִים שֶׁסּוֹכִים בְּרוּחַ הַקֹּדֶשׁ. רַבִּי לֵוִי אָמַר לְשׁוֹן עֲרָבִי הוּא, בַּעֲרַבְיָא קוֹרִין לְנָבִיא סַכְיָא. (דברי הימים א ד, יח): יְקוּתִיאֵל, רַבִּי לֵוִי וְרַבִּי סִימָא אָמְרוּ שֶׁעָשָׂה אֶת הַבָּנִים מְקַוִּין לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. (דברי הימים א ד, יח): אֲבִי זָנוֹחַ, זֶה משֶׁה שֶׁהָיָה אָב לַמַּזְנִיחִים שֶׁהִזְנִיחוּם מֵעֲבוֹדָה זָרָה, הֲדָא הוּא דִכְתִיב (שמות לב, כ): וַיִּזֶּר עַל פְּנֵי הַמַּיִם וגו'. (דברי הימים א ד, יח): וְאֵלֶּה בְּנֵי בִּתְיָה בַת פַּרְעֹה, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבִתְיָה בַּת פַּרְעֹה, משֶׁה לֹא הָיָה בְּנֵךְ וּקְרָאתוֹ בְּנֵךְ, אַף אַתְּ לֹא אַתְּ בִּתִּי וַאֲנִי קוֹרֵא אוֹתָךְ בִּתִּי, שֶׁנֶּאֱמַר: אֵלֶּה בְּנֵי בִּתְיָה, בַּת יָהּ. (דברי הימים א ד, יח): אֲשֶׁר לָקַח [לו] מָרֶד, זֶה כָּלֵב. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יְהוּדָה בַּר סִימוֹן חַד אָמַר זֶה מָרַד בַּעֲצַת מְרַגְּלִים וְזוֹ מָרְדָה בַּעֲצַת אָבִיהָ, יָבוֹא מוֹרֵד וְיִקַּח אֶת הַמּוֹרָדֶת. וְחַד אָמַר זֶה הִצִּיל אֶת הַצֹּאן וְזוֹ הִצִּילָה אֶת הָרוֹעֶה. עֲשָׂרָה שֵׁמוֹת נִקְרְאוּ לוֹ לְמשֶׁה: יֶרֶד: חֶבֶר: יְקוּתִיאֵל: אֲבִי גְדוֹר: אֲבִי סוֹכוֹ: אֲבִי זָנוֹחַ. רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי אָמַר אַף טוֹבִיָּה שְׁמוֹ, הֲדָא הוּא דִכְתִיב (שמות ב, ב): וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא, כִּי טוֹבִיָּה הוּא. רַבִּי יִשְׁמָעֵאל בַּר אַמֵּי אָמַר אַף שְׁמַעְיָה שְׁמוֹ. אָתָא רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וּפֵרַשׁ הָדֵין קְרָיָא (דברי הימים א כד, ו): וַיִּכְתְּבֵם שְׁמַעְיָה בֶן נְתַנְאֵל הַסּוֹפֵר וגו', שְׁמַעְיָה, שֶׁשָּׁמַע יָהּ תְּפִלָּתוֹ. בֶּן נְתַנְאֵל וגו' בֵּן שֶׁנִּתְּנָה לוֹ תּוֹרָה מִיַּד לְיַד. הַסּוֹפֵר, שֶׁהָיָה סוֹפְרָן שֶׁל יִשְׂרָאֵל. הַלֵּוִי, שֶׁהָיָה מִשִּׁבְטוֹ שֶׁל לֵוִי. לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵית דִּינוֹ. וְצָדוֹק, זֶה אַהֲרֹן הַכֹּהֵן. וַאֲחִימֶלֶךְ, שֶׁהָיָה אָחִיו שֶׁל מֶלֶךְ. בֶּן אֶבְיָתָר, שֶׁוִּתֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדָיו מַעֲשֵׂה הָעֵגֶל. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר אַף לֵוִי הָיָה שְׁמוֹ עַל עִקַּר מִשְׁפַּחְתּוֹ (שמות ד, יד): הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי. וּמשֶׁה, הֲרֵי עֲשָׂרָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה חַיֶּיךָ מִכָּל שֵׁמוֹת שֶׁנִּקְרְאוּ לְךָ אֵינִי קוֹרֵא אוֹתְךָ אֶלָּא בַּשֵּׁם שֶׁקְּרָאַתְךָ בִּתְיָה בַת פַּרְעֹה (שמות ב, י): וַתִּקְרָא שְׁמוֹ משֶׁה, וַיִּקְרָא אֶל משֶׁה. 13.5. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל הַנְּבִיאִים רָאוּ הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (בראשית ב, י): וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת וגו', רַבִּי תַּנְחוּמָא וְאַמְרֵי לָהּ רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת כּוֹס הַתַּרְעֵלָה לְאֻמּוֹת הָעוֹלָם לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב: וְנָהָר יֹצֵא מֵעֵדֶן, מָקוֹם שֶׁהַדִּין יוֹצֵא, (בראשית ב, י): וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים, אֵלּוּ אַרְבָּעָה נְהָרוֹת, (בראשית ב, יא): שֵׁם הָאֶחָד פִּישׁוֹן, זֶה בָּבֶל, עַל שֵׁם (חבקוק א, ח): וּפָשׁוּ פָּרָשָׁיו. (בראשית ב, יא): הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה, נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁעָלָה וְהִקִּיף אֶת כָּל אֶרֶץ יִשְׂרָאֵל שֶׁמְּיַחֶלֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים מב, ו): הוֹחִלִי לֵאלֹהִים. (בראשית ב, יא): אֲשֶׁר שָׁם הַזָּהָב, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִוא טוֹב, מְלַמֵּד שֶׁאֵין תּוֹרָה כְּתוֹרַת אֶרֶץ יִשְׂרָאֵל וְאֵין חָכְמָה כְּחָכְמַת אֶרֶץ יִשְׂרָאֵל, (בראשית ב, יב): שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם, מִקְרָא מִשְׁנָה תַּלְמוּד הֲלָכוֹת וְאַגָּדוֹת. (בראשית ב, יג): וְשֵׁם הַנָּהָר הַשֵּׁנִי גִיחוֹן, זֶה מָדַי, שֶׁהֶעֱמִידָה אֶת הָמָן הָרָשָׁע שֶׁמָּשַׁךְ עִסָּה כַּנָּחָשׁ, עַל שׁוּם (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ. (בראשית ב, יג): הוּא הַסּוֹבֵב אֶת כָּל אֶרֶץ כּוּשׁ, שֶׁנֶּאֱמַר (אסתר א, א): מֵהוֹדוּ וְעַד כּוּשׁ. (בראשית ב, יד): וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל, זוֹ יָוָן, שֶׁהִיא חַדָּה וְקַלָּה בִּגְזֵרוֹתֶיהָ עַל יִשְׂרָאֵל, וְאוֹמֵר לָהֶם כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לְיִשְׂרָאֵל חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. (בראשית ב, יד): הַהֹלֵךְ קִדְמַת אַשּׁוּר, אָמַר רַב הוּנָא כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם אַשּׁוּר, שֶׁהָיוּ מְאַשְׁרִין עַצְמָן מִיִּשְׂרָאֵל. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהָיוּ מְצֵירִין לְיִשְׂרָאֵל. (בראשית ב, יד): וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, הוּא אֱדוֹם שֶׁפָּרָת וְרָבָת בִּתְפִלָּתוֹ שֶׁל זָקֵן. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְעוֹלָמוֹ שֶׁל יִשְׂרָאֵל. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לִבְנוֹ. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְבֵיתוֹ. דָּבָר אַחֵר, פָּרָת עַל שׁוּם סוֹפָהּ, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי. אַבְרָהָם רָאָה הַמַּלְכֻיּוֹת בְּעִסּוּקָן (בראשית טו, יב): וְהִנֵּה אֵימָה, זוֹ בָּבֶל עַל שֵׁם (דניאל ג, יט): נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא. (בראשית טו, יב): חֲשֵׁכָה, זוֹ מָדַי, שֶׁהֶחֱשִׁיכָה בִּגְזֵרוֹתֶיהָ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד. (בראשית טו, יב): גְּדֹלָה, זוֹ יָוָן, אָמַר רַב נַחְמָן מְלַמֵּד שֶׁהָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת מֵאָה וְשִׁבְעִים וְאֶחָד אִפַּרְכִין, מֵאָה וְעֶשְׂרִים וְשִׁבְעָה אִסְטְרָטָלִיטוּן, וְרַבָּנָן אָמְרִין שִׁשִּׁים שִׁשִׁים, וְרַבִּי בֶּרֶכְיָה וְרַבִּי חָנִין עַל הֲדָא דְרַבָּנָן (דברים ח, טו): הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב, נָחָשׁ זֶה בָּבֶל. שָׂרָף, זֶה מָדַי. עַקְרָב, זֶה יָוָן, מָה עַקְרָב זֶה מַשְׁרֶצֶת שִׁשִּׁים שִׁשִּׁים, כָּךְ הָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת שִׁשִּׁים שִׁשִּׁים. (בראשית טו, יב): נֹפֶלֶת, זוֹ אֱדוֹם, עַל שֵׁם (ירמיה מט, כא): מִקּוֹל נִפְלָם רָעֲשָׁה הָאָרֶץ. וְיֵשׁ אוֹמְרִים אֵימָה, זוֹ אֱדוֹם, עַל שֵׁם (דניאל ז, ז): דְּחִילָה וְאֵימְתָנִי. חֲשֵׁכָה, זוֹ יָוָן. גְּדֹלָה, זוֹ מָדַי, עַל שֵׁם (אסתר ג, א): גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. נֹפֶלֶת, זוֹ בָּבֶל, עַל שֵׁם (ישעיה כא, ט): נָפְלָה נָפְלָה בָּבֶל. רָאָה דָּנִיֵּאל אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (דניאל ז, ב ג): חָזֵה הֲוֵית בְּחֶזְוִי עִם לֵילְיָא וַאֲרוּ אַרְבַּע רוּחֵי שְׁמַיָא מְגִיחָן לְיַמָּא רַבָּא, וְאַרְבַּע חֵיוָן רַבְרְבָן סָלְקָן מִן יַמָּא, אִם זְכִיתֶם מִן יַמָּא וְאִם לָאו מִן חוֹרְשָׁא, הֲדָא חֵיוְתָא דְיַמָּא כִּי סָלְקָא מִן יַמָּא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, דְכַוָּותָא (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, עַיִ"ן תְּלוּיָה, אִם זְכִיתֶם מִן הַיְאוֹר וְאִם לָאו מִן הַיַּעַר, הֲדָא חֵיוְתָא כִּי סָלְקָא מִן נַהֲרָא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, (דניאל ז, ג): שָׁנְיָן דָּא מִן דָּא, אַל תִּקְרֵי שָׁנְיָן אֶלָּא סָנְיָן דָּא מִן דָּא, מְלַמֵּד שֶׁכָּל אֻמָּה שֶׁשּׁוֹלֶטֶת בָּעוֹלָם הִיא שׂוֹנְאָה לְיִשְׂרָאֵל וּמְשַׁעְבְּדָא בָּהֶן. (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, זוֹ בָּבֶל, יִרְמְיָה רָאָה אוֹתָהּ אֲרִי וְרָאָה אוֹתָהּ נֶשֶׁר, דִּכְתִיב (ירמיה ד, ז): עָלָה אַרְיֵה מִסֻּבְּכוֹ (ירמיה מט, כב): הִנֵּה כַנֶּשֶׁר יַעֲלֶה וְיִדְאֶה, אָמְרִין לְדָנִיֵּאל אַתּ מָה חָמֵית לְהוֹן, אָמַר לְהוֹן חָמֵיתִי אַפִּין כְּאַרְיֵה וְגַפִּין דִּי נְשַׁר, הֲדָא הוּא דִכְתִיב (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה וְגַפִּין דִּי נְשַׁר לַהּ חָזֵה הֲוֵית עַד דִּי מְּרִיטוּ גַּפֵּיהּ וּנְטִילַת מִן אַרְעָא. רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אוֹמֵר כָּל אוֹתוֹ אֲרִי לָקָה וְלִבּוֹ לֹא לָקָה, דִּכְתִיב (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַף לִבּוֹ לָקָה, דִּכְתִיב (דניאל ד, יג): לִבְבֵהּ מִן אֲנָשָׁא יְשַׁנּוֹן. חָזֵה הֲוֵית (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרֵי תִנְיָנָא דָמְיָא לְדֹב, לְדב כְּתִיב זֶה מָדַי, הוּא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל. (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. (ירמיה ה, ו): נָמֵר שֹׁקֵד עַל עָרֵיהֶם, זוֹ יָוָן. (ירמיה ה, ו): כָּל הַיּוֹצֵא מֵהֵנָּה יִטָּרֵף, זוֹ אֱדוֹם, לָמָּה, (ירמיה ה, ו): כִּי רַבּוּ פִּשְׁעֵיהֶם עָצְמוּ מְשֻׁבוֹתֵיהֶם. (דניאל ז, ו): חָזֵה הֲוֵית וַאֲרוּ אָחֳרִי כִּנְמַר, זוֹ יָוָן, שֶׁהָיְתָה מַעֲמֶדֶת בִּגְזֵרוֹתֶיהָ וְאוֹמֶרֶת לְיִשְׂרָאֵל כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק לָעוֹלָם הַבָּא. (דניאל ז, ז): בָּאתַר דְּנָא חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה, זוֹ אֱדוֹם, דָּנִיֵּאל רָאָה שְׁלָשְׁתָּן בְּלַיְלָה אֶחָד וְלָזוֹ בְּלַיְלָה אֶחָד, לָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לָהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): וְתִכָּפֵל. משֶׁה רָאָה אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, שֶׁנֶּאֱמַר (תהלים קלז, ח): אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ. (ויקרא יא, ה): אֶת הַשָּׁפָן, זוֹ מָדַי. רַבָּנָן וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, רַבָּנָן אָמְרֵי מַה הַשָּׁפָן הַזֶּה יֵשׁ בּוֹ סִימָנֵי טֻמְאָה וְסִימָנֵי טָהֳרָה, כָּךְ הָיְתָה מַלְכוּת מָדַי מַעֲמֶדֶת צַדִּיק וְרָשָׁע. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן דָּרְיָוֶשׁ הָאַחֲרוֹן בְּנָהּ שֶׁל אֶסְתֵּר הָיָה, טָהוֹר מֵאִמּוֹ וְטָמֵא מֵאָבִיו. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, אִמּוֹ שֶׁל תַּלְמַי אַרְנֶבֶת שְׁמָהּ. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זוֹ פָּרַס, משֶׁה נָתַן שְׁלָשְׁתָּם בְּפָסוּק אֶחָד, וְלָזוֹ בְּפָסוּק אֶחָד, וְלָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר (דניאל ז, ז): יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לֵיהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְתִכָּפֵל. רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי סִימוֹן מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם אָסָף וּמשֶׁה, אָסָף אָמַר (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. משֶׁה אָמַר (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה, לָמָּה נִמְשְׁלָה לַחֲזִיר, לוֹמַר לָךְ מָה חֲזִיר בְּשָׁעָה שֶׁהוּא רוֹבֵץ מוֹצִיא טְלָפָיו וְאוֹמֵר רְאוּ שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת אֱדוֹם מִתְגָּאָה וְחוֹמֶסֶת וְגוֹזֶלֶת וְנִרְאֵית כְּאִלּוּ מַצַּעַת בִּימָה. מַעֲשֶׂה בְּשִׁלְטוֹן אֶחָד שֶׁהָיָה הוֹרֵג הַגַּנָּבִים וְהַמְנָאֲפִים וְהַמְכַשְּׁפִים, גָּחִין וְאָמַר לַסַּנְקְלִיטִין, שְׁלָשְׁתָּן עָשִׂיתִי בְּלַיְלָה אֶחָד. דָּבָר אַחֵר, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, (ויקרא יא, ד): כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, כָּל מַה שֶּׁפָּרַט דָּוִד כָּלַל אוֹתוֹ רָשָׁע בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (דניאל ד, לד): כְּעַן אֲנָה נְבֻכַדְנֶצַּר מְשַׁבַּח וּמְרוֹמֵם וּמְהַדַּר לְמֶלֶךְ שְׁמַיָא. מְשַׁבַּח (תהלים קמז, יב): שַׁבְּחִי יְרוּשָׁלַיִם אֶת ה'. וּמְרוֹמֵם (תהלים ל, ב): אֲרוֹמִמְךָ ה'. וּמְהַדַּר (תהלים קד, א): ה' אֱלֹהַי גָדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ. (דניאל ד, לד): דִּי כָל מַעֲבָדוֹהִי קְשֹׁט (תהלים קלח, ב): עַל חַסְדְּךָ וְעַל אֲמִתֶּךָ. (דניאל ד, לד): וְאֹרְחָתֵהּ דִּין (תהלים צו, י): יָדִין עַמִּים בְּמֵישָׁרִים. (דניאל ד, לד): וְדִי מַהְלְכִין בְּגֵוָה (תהלים צג, א): ה' מָלָךְ גֵּאוּת לָבֵשׁ. (דניאל ד, לד): יָכִל לְהַשְׁפָּלָה (תהלים עה, יא): וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ. (ויקרא יא, ה): וְאֶת הַשָּׁפָן, זוֹ מָדַי, (ויקרא יא, ה): כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (עזרא א, ב): כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, (ויקרא יא, ו): כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְּקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן כַּד הֲוָה חָמֵי לְרַבִּי שִׁמְעוֹן הַצַּדִּיק, אוֹמֵר בָּרוּךְ ה' אֱלֹהֵי שֶׁל שִׁמְעוֹן הַצַּדִּיק. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זֶה אֱדוֹם, (ויקרא יא, ז): וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָהּ מְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא דַּיָּן שֶׁאֵינָהּ מְקַלֶּסֶת אֶלָּא מְחָרֶפֶת וּמְגַדֶּפֶת וְאוֹמֶרֶת (תהלים עג, כה): מִי לִי בַשָּׁמָיִם. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת דָּנִיֵּאל, שֶׁנֶּאֱמַר (דניאל ב, מט): וְדָנִיֵּאל בִּתְרַע מַלְכָּא. וְאֶת הַשָּׁפָן, זוֹ מָדַי, כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת מָרְדְּכַי, שֶׁנֶּאֱמַר (אסתר ב, יט): וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ. וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְגַדֶּלֶת הַצַּדִּיקִים. אֲלֶכְּסַנְדְּרוֹס כַּד הֲוָה חָמֵי לְשִׁמְעוֹן הַצַּדִּיק הֲוָה קָאֵים עַל רַגְלֵיהּ, אָמְרִין לֵיהּ מִינָאֵי, מִן קֳדָם יְהוּדָאי אַתְּ קָאֵים, אָמַר לָהֶם בְּשָׁעָה שֶׁאֲנִי יוֹצֵא לְמִלְחָמָה דְּמוּתוֹ אֲנִי רוֹאֶה וְנוֹצֵחַ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה מְגַדֶּלֶת הַצַּדִּיקִים, וְלֹא דַי שֶׁאֵינָה מְגַדֶּלֶת אֶלָּא שֶׁהוֹרֶגֶת אוֹתָם. הֲדָא הוּא דִכְתִיב (ישעיה מז, ו): קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי וגו', נַחֲלָתִי רַבִּי עֲקִיבָא וַחֲבֵרָיו. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַשָּׁפָן, זוֹ מָדַי כִּי מַעֲלֵה גֵרָה הוּא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ, וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵרָה הִוא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה גוֹרֶרֶת מַלְכוּת אַחֲרֶיהָ, וְלָמָּה נִקְרָא שְׁמָהּ חֲזִיר, שֶׁמַּחֲזֶרֶת עֲטָרָה לִבְעָלֶיהָ, הֲדָא הוּא דִכְתִיב (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַה' הַמְּלוּכָה. 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 22.4. דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים עַל גַּבֵּי נַהֲרָא וְחָמָא חָדָא אוּרְדְּעָן טָעֲנָא חָדָא עַקְרָב וּמְגִזְתֵּיהּ נַהֲרָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא אַגִּיזְתָּא נַהֲרָא וַאֲזָלַת וַעֲבָדַת שְׁלִיחוּתָהּ וַחֲזָרַת יָתָהּ לְאַתְרָהּ, וְנִשְׁמַע קוֹל יְלָלָה בָּעִיר פְּלוֹנִי נְשָׁכוֹ עַקְרָב וָמֵת. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִי אָמַר עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים וְחָפַר בַּהֲדָא בִּקְעַת בֵּית שׁוֹפָרֵי, חָמָא חַד עֵשֶׂב וְלָקֵיט יָתֵיהּ וְעָבְדָא כְּלִילָא לְרֵאשֵׁיהּ, אָזַל חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטַל יָתֵיהּ, אָתָא חַד חָבֵר וְקָם לֵיהּ סָקַר בְּהַהוּא חִוְיָא אָמַר תָּמַהּ אֲנָא עַל מַאן דְּקָטַל הֲדָא חִוְיָא, אֲמַר הַהוּא גַבְרָא אֲנָא קְטָלִית יָתֵיהּ, תָּלָה אַפּוֹי וְחָמָא הַהוּא עִשְׂבָּא עָבֵיד בָּהּ כְּלִילָא עַל רֵישֵׁיהּ, אֲמַר לֵיהּ מִן קוּשְׁטָא אֲנָא קְטָלִית יָתֵיהּ, אֲמַר לֵיהּ אַתְּ יָכֵיל מֵרִים הָדֵין עִשְׂבָּא מִן רֵישָׁא, אָמַר לֵיהּ אִין, כֵּיוָן דְּאָרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכֵיל קָרֵב הָדֵין חִוְיָא בְּהָדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דְּקָרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁלוּ אֵבָרָיו. רַבִּי יַנַּאי הֲוָה יָתֵיב מַתְנֵי עַל תְּרַע קַרְתָּא, וְרָאָה נָחָשׁ אֶחָד מַרְתִּיעַ וּבָא וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא וְהוּא חָזַר מִן הָדֵין סִטְרָא, אָמַר זֶה מוּכָן לַעֲשׂוֹת שְׁלִיחוּתוֹ, מִיָּד נָפְלָה הֲבָרָה בָּעִיר אִישׁ פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב וּמְטַיֵּיל בְּבֵית הַכִּסֵּא, אָתָא חַד רוֹמִי וּמְקִים יָתֵיהּ וִיתֵיב, אֲמַר הֲדָא לָא עַל מַגָּן, מִיָּד נָפְקָא חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטְלֵיהּ, קָרֵי עֲלֵיהּ (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ. רַבִּי אֶלְעָזָר הֲוָה קָאֵים עַל חָדָא שׁוּנִיתָא דְּיַמָּא דְקֵיסָרִין וְרָאָה קוּלְיָא אַחַת שֶׁהָיְתָה מִתְגַּלְגֶּלֶת וּבָאָה וַהֲוָה מַצְנַע לָהּ וְהָא מִתְגַּלְגְּלָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא, לְבָתַר יוֹמִין עָבַר חַד בַּלְדָּר, אִתְגַּלְגְּלַת בֵּין רַגְלָיו וְנִכְשַׁל בָּהּ וְנָפַל וּמֵת, אָזְלִין וּפַשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּן יָתֵיהּ טָעַן כְּתָבִין בִּישִׁין עַל יְהוּדָאי דְקֵיסָרִין. רַבִּי שִׁמְעוֹן הֲוָה עַסְקָן בִּדְבָרִים, הֲוָה לֵיהּ חַד פַּרְדֵּס, חַד זְמַן הֲוָה יָתֵיב בֵּיהּ וַהֲוָה בֵּיהּ חַד סַדָּן, חָמָא הֲדָא דוּכִיפַת דְּעָבֵיד לֵיהּ קֵן בְּגַוָּהּ, אֲמַר לֵיהּ מַה בָּעֵי הָדֵין עוֹפָא מְסָאֲבָא בַּהֲדֵין פַּרְדֵּס, אָזַל רַבִּי שִׁמְעוֹן וְסָתְרֵיהּ לְהַהוּא קִנָּא, אָזַל הַהוּא דוּכִיפַת וְתַקְנֵיהּ, מָה עֲבַד רַבִּי שִׁמְעוֹן אָזַל אַיְיתֵי חַד לוּחַ וְיַהֲבָהּ בְּאַפּוֹי דְהַהוּא קִנָּא וִיהַב בֵּיהּ חַד מַסְמֵר. מָה עֲבַד הַהוּא דוּכִיפַת אָזַל אַיְיתֵי חַד עֵשֶׂב וְיַהֲבֵיהּ עַל הַהוּא מַסְמְרָא וְשָׂרְפֵהּ. מָה עֲבַד רַבִּי שִׁמְעוֹן אָמַר טוֹב לְמִגְנְזָא הָדֵין עִשְׂבָּא דְּלָא יֵילְפוּן גַּנָּבַיָא לְמֶעְבַּד כֵּן וְיַחְרְבוּן בְּרִיָּיתָא. חֲמַרְתָּא דְּרַבִּי יַנַּאי אֲכָלַת עִשְׂבָּא וְאִיסְתַּמֵּית וַאֲכָלַת עִשְׂבָּא אָחֳרִי וְאִתְפַּתְּחַת. עוֹבָדָא הֲוָה בִּתְרֵין גַּבְרֵי דַּהֲווֹ עָיְלִין בְּאִילֵין שְׁבִילַיָּא דִּטְבֶרְיָא, חַד סַמְיָא וְחַד מְפַתַּח, וַהֲוָה הַהִיא פְּתִיחָה גָּדֵישׁ לֵיהּ לְהַהוּא סַמְיָא, יָתְבוּן לְמִקַרְטָא בְּאוֹרְחָא וַאֲרָעַת שַׁעְתָּא וְאָכְלִין מִן עִשְׂבָּא, דֵין דַּהֲוָה סַמֵּי אִתְפַּתַּח וְדֵין דַּהֲוָה פָּתִיחַ אִסְתַּמֵּי, וְלָא עָלוּן מִן תַּמָּן עַד דִּגְדַשׁ הַהוּא סַמְיָא לִפְתִיחָא. עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה סָלֵיק מִן בָּבֶל, יָתֵיב לְמִקַרְטָא בְּאוֹרְחָא, וְחָמָא תַּרְתֵּין צִפֳּרִין מִתְנַצְיָין חָדָא עִם חָדָא, וְקָטְלַת חָדָא מִנְּהוֹן חֲבֶרְתָּהּ, אָזְלַת הַהִיא אַחְרִיתֵּי וְאַתְיָא עִשְׂבָּא וִיהַב עֲלָהּ וְאַחְיַית יָתָהּ, אֲמַר טַב לִי נְסַב מִן הָדֵין עִשְׂבָּא וְאַחְיֵה בֵּיהּ מֵתַיָא דְאַרְעָא דְיִשְׂרָאֵל, כִּי פָרֵי וְסָלַק חָמָא חַד תַּעֲלָא מִית מִקְלַק בְּאוֹרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין תַּעֲלָא, וִיהַב עֲלֵיהּ וְאַחְיֵיהּ, וְסָלֵיק עַד שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר, כֵּיוָן שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר חָמֵי חַד אֲרִי קְטֵיל וּמִקְלַק בְּאָרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין אֲרִי, וִיהַב עֲלוֹהִי מִן עִשְׂבָּא וַחֲיָה, וְקָם וַאֲכַל יָתֵיהּ, הוּא דִּבְרִיָּתָא אָמְרֵי טַב לְבִישׁ עֲבַדְתְּ בִּישָׁא עֲבַדְתְּ, טַב לְבִישׁ לָא תַעֲבֵיד וּבִישׁ לָא מָטֵי לָךְ. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ בְּמַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ. מַעֲשֶׂה בְּמֻכֶּה שְׁחִין אֶחָד שֶׁיָּרַד לִטְבֹּל בִּטְבֶרְיָא וַאֲרָעַת שַׁעְתָּא וְטָפַת לְבֵירָא דְמִרְיָם וְאַסְחֵי וְאִתְּסֵי, וְהֵיכָן הִיא בְּאֵרָהּ שֶׁל מִרְיָם אָמַר רַבִּי חִיָּא בַּר אַבָּא כְּתִיב (במדבר כא, כ): וְנִשְׁקָפָה עַל פְּנֵי הַיְשִׁימֹן, שֶׁכָּל מִי שֶׁהוּא עוֹלֶה עַל רֹאשׁ הַר יְשִׁימוֹן וְרוֹאֶה כְּמִין כְּבָרָה קְטַנָּה בְּיַם טְבֶרְיָא, זוֹ הִיא בְּאֵרָהּ שֶׁל מִרְיָם. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי שַׁעֲרוּתָא רַבָּנָן וְהוּא מְכַוְּנָא כָּל קְבֵיל תַּרְעֵי מְצִיעַיָא דִכְנִשְׁתָּא עַתִּיקָא דִטְבֶרְיָא. 25.5. מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן. 30.5. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, הֲדָא הוּא דִכְתִיב (תהלים כו, ו): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, בְּמִקָּח וְלֹא בְגָזֵל, דִּתְנִינַן תַּמָּן לוּלָב הַגָּזוּל וְהַיָּבֵשׁ פָּסוּל, שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת פָּסוּל. (תהלים כו, ו): וַאֲסֹבְבָה אֶת מִזְבַּחֲךָ ה', כְּהַהִיא דִּתְנִינַן תַּמָּן, בְּכָל יוֹם וָיוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת וְאוֹמֵר אָנָא ה' הוֹשִׁיעָה נָא, אָנָא ה' הוֹשִׁיעָה נָא, רַבִּי יְהוּדָה אוֹמֵר אֲנִי וָהוֹ הוֹשִׁיעָה נָא, אוֹתוֹ הַיּוֹם מַקִּיפִין הַמִּזְבֵּחַ שִׁבְעָה פְּעָמִים, (תהלים כו, ז): לַשְׁמִעַ בְּקוֹל תּוֹדָה, אֵלּוּ הַקָּרְבָּנוֹת, (תהלים כו, ז): וּלְסַפֵּר כָּל נִפְלְאוֹתֶיךָ, אָמַר רַבִּי אָבִין זֶה הַלֵּל, שֶׁיֵּשׁ בּוֹ לְשֶׁעָבַר וְיֵשׁ בּוֹ לֶעָתִיד לָבוֹא וְיֵשׁ בּוֹ לַדּוֹרוֹת הַלָּלוּ וְיֵשׁ בּוֹ לִימוֹת הַמָּשִׁיחַ וְיֵשׁ בּוֹ לִימוֹת גּוֹג וּמָגוֹג, (תהלים קיד, א): בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם, לְשֶׁעָבַר, (תהלים קטו, א): לֹא לָנוּ ה', לַדּוֹרוֹת הַלָּלוּ. (תהלים קטז, א): אָהַבְתִּי כִּי יִשְׁמַע ה', לִימוֹת הַמָּשִׁיחַ. (תהלים קיח, י): כָּל גּוֹיִם סְבָבוּנִי, לִימוֹת גּוֹג וּמָגוֹג. (תהלים קיח, כח): אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ, לֶעָתִיד לָבוֹא. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 37.2. דָּבָר אַחֵר, אִישׁ כִּי יַפְלִא, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲווֹ לֵיהּ תְּרֵין בְּנִין, חַד מִנְּהוֹן עֲבַד מִצְוָה וְחַד מִנְּהוֹן לָא עֲבַד כָּל עִקָּר, הַהוּא דַּעֲבַד מִצְוָה זַבַּן לְבֵיתֵיהּ וְזַבַּן כָּל מַה דַּהֲוָה לֵיהּ וְאַפְּקַנְתְּהוֹן לְמִצְוָתָא, חַד זְמַן בְּיוֹמָא דְהוֹשַׁעְנָא יַהֲבָה לֵיהּ אִינְתְּתֵיהּ עַשְׂרָה פּוּלְסִין אָמְרָה לֵיהּ פּוּק זְבֵין לְבָנֶיךָ כְּלוּם מִן שׁוּקָא, כֵּיוָן שֶׁיָּצָא לַשּׁוּק פָּגְעוּ בֵּיהּ גַּבָּאֵי צְדָקָה, אָמְרֵי הָא אֲתָא מָרֵי מִצְוָתָא, אָמְרוּ לוֹ הַב חוּלָקָךְ בַּהֲדָא מִצְוָתָא דַּאֲנַן זָבְנִין חַד קוֹלָא לְחָדָא יְתוֹמְתָא, נְסַב אִלֵּין עַשְׂרָה פּוּלְסִין וִיהַב יַתְהוֹן לְהוֹן, וְנִתְבַּיֵּישׁ לֵילֵךְ לְבֵיתוֹ הָלַךְ לוֹ לְבֵית הַכְּנֶסֶת, חָמָא תַּמָּן מִן אִלֵּין אֶתְרוֹגַיָא דְּמֵינוּקַיָא מְקַלְקְלֵי בְּיוֹם הוֹשַׁעְנָא, וּתְנִינַן תַּמָּן מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין לוּלָבֵיהֶן וְאוֹכְלִים אֶתְרוֹגֵיהֶם, נְסַב מִנְּהוֹן וּמְלָא יָת סַקָּא וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל, עַד שֶׁהִגִּיעַ לִמְדִינַת הַמֶּלֶךְ, כֵּיוָן שֶׁהִגִּיעַ שָׁם אַרָעַת שַׁעְתָּא וְאִשְׁתְּכַח מַלְכָּא חָשֵׁשׁ מֵעוֹי, אָמְרִין לֵיהּ בְּחֶלְמָא אַסְוָתָךְ אֱכֹל מִן אִלֵּין אֶתְרוֹגִין דִּיהוּדָאי מַצְלִין עִמְּהוֹן בְּיוֹם הוֹשַׁעְנָא וְאַתְּ מִתְּסֵי, פִּשְׁפְּשִׁין בְּהַהוּא שַׁעְתָּא לְכָל אִלְפַיָא וּלְכָל מְדִינְתָּא וְלָא אַשְׁכְּחוּן, אָזְלִין וְאַשְׁכְּחוּן לְהַהוּא גַבְרָא יָתֵיב עַל סַקָּא, אָמְרִין לֵיהּ אִית גַּבָּךְ כְּלוּם, אֲמַר לָהֶם גְּבַר מִסְכֵּן אֲנָא וְלֵית גַּבִּי כְּלוּם לִמְזַבְּנָא, פִּשְׁפְּשׁוּ בְּסַקָּא וְאַשְׁכְּחוּן מִן אִלֵּין אֶתְרוֹגִין, וַאֲמָרִין לֵיהּ אִלֵּין מָה הֵן, אֲמַר לוֹן מִן אִלֵּין דִּיהוּדָאי מַצְלֵי בְּיוֹם הוֹשַׁעְנָא, אַטְעָנוּן סַקָּא וְאַעֲלוּהָ קֳדָם מַלְכָּא, אָכַל מַלְכָּא אִלֵּין אֶתְרוֹגַיָיא וְאִתְּסֵי. פַּנּוּן שַׂקָּא וּמְלָאוּהָ דִינָרִין. אֲמַר לֵיהּ מַלְכָּא שְׁאֵיל לָךְ עוֹד שְׁאֵלָּה וַאֲנָא עָבֵיד, אֲמַר לֵיהּ שְׁאֵילְנָא דְיַחֲזֹר לִי מוֹדְלִי וְיִפְקוּן כָּל עַמָּא לָקֳדָמוּתִי, עָבְדִין לֵיהּ כֵן, כֵּיוָן דְּמָטָא לְהַהִיא מְדִינְתָּא נָפַק כָּרוֹזָא קֳדָמוֹי וְנָפְקוּ כָּל עַמָּא לָקֳדָמוּתֵיהּ, נָפְקוּ אֲחוֹי וּבָנָיו לָקֳדָמוּתֵיהּ, מִינֵי גוֹזִין בְּחַד נָהָר יְהַב לְהוֹן שִׁבֹּלְתָּא דְנַהֲרָא וְשָׁטְפַת יָתְהוֹן, וְאִשְׂתַּכַּר עָלֵל לְבֵיתֵיהּ וְיָרַת מוֹדְלֵי דַּאֲחוֹי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ. דָּבָר אַחֵר, כִּי פֹּעַל אָדָם יְשַׁלֶּם לוֹ, זֶה משֶׁה, דִּכְתִיב (שמות ב, יא): וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם, מַה רָאָה, רָאָה מַשּׂוֹי אִישׁ עַל אִשָּׁה, וּמַשׂוֹי גָּדוֹל עַל קָטָן, וּמַשׂוֹי בָּחוּר עַל זָקֵן, וְשָׁב וְיִשֵּׁב לָהֶם סִבְלוֹתָם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יִשַּׁבְתָּ לְבָנַי סִבְלוֹתָם חַיֶּיךָ שֶׁאַתָּה עָתִיד לְיַשֵּׁב וּלְפָרֵשׁ לְבָנַי נִדְרֵיהֶם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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109. Anon., Lamentations Rabbah, 1.51, 3.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170, 660| 1.51. מַעֲשֶׂה בְּדוֹאֵג בֶּן יוֹסֵף שֶׁמֵּת וְהִנִּיחַ בֵּן קָטָן לְאִמּוֹ, וְהָיְתָה מְמַדֶּדֶת אוֹתוֹ בִּטְפָחִים וְנוֹתֶנֶת מִשְׁקָלוֹ זָהָב לַשָּׁמַיִם בְּכָל שָׁנָה וְשָׁנָה, וְכֵיוָן שֶׁהֵקִיפָה מְצוּדָה בִּירוּשָׁלַיִם, טְבָחַתּוּ אִמּוֹ בְּיָדֶיהָ וַאֲכָלַתּוּ, וְהָיָה יִרְמְיָה מְקוֹנֵן לִפְנֵי הַמָּקוֹם וְאוֹמֵר (איכה ב, כ): לְמִי עוֹלַלְתָּ כֹּה אִם תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלְלֵי טִפֻּחִים. וְרוּחַ הַקֹּדֶשׁ מְשִׁיבַתּוּ (איכה ב, כ): אִם יֵהָרֵג בְּמִקְדַּשׁ ה' כֹּהֵן וְנָבִיא, זֶה זְכַרְיָה בֶּן יְהוֹיָדָע. דָּבָר אַחֵר, עַל אֵלֶּה אֲנִי בוֹכִיָּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר עַל סִלּוּק דַּעַת וְעַל סִלּוּק שְׁכִינָה. אֶפְשָׁר שֶׁהָיָה צִדְקִיָה רוֹאֶה אֲחֵרִים שֶׁהָיוּ מְנַקְּרִין אֶת עֵינָיו וְלֹא הָיָה לוֹ דַּעַת לְהַטִּיחַ אֶת רֹאשׁוֹ בַּכֹּתֶל עַד שֶׁיָּצָאת נִשְׁמָתוֹ, אֶלָּא גָּרַם לְבָנָיו שֶׁיֵּהָרְגוּ לְפָנָיו. אֶלָּא עַל אוֹתָהּ שָׁעָה נֶאֱמַר (ירמיה ד, ט): יֹאבַד לֵב הַמֶּלֶךְ וְלֵב הַשָֹּׂרִים וגו'. וְרַבִּי נְחֶמְיָה אָמַר עַל בִּטּוּל כְּהֻנָּה וּמַלְכוּת, הֲדָא הוּא דִכְתִיב (זכריה ד, יד): אֵלֶּה שְׁנֵי בְנֵי הַיִּצְהָר הָעֹמְדִים עַל אֲדוֹן כָּל הָאָרֶץ, אֵלּוּ אַהֲרֹן וְדָוִד, אַהֲרֹן תּוֹבֵעַ עַל כְּהֻנָּתוֹ, וְדָוִד תּוֹבֵעַ עַל מַלְכוּתוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל בִּטּוּל תּוֹרָה, הֲדָא הוּא דִכְתִיב (דברים יב, א): אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר עַל עֲבוֹדַת כּוֹכָבִים, הֲדָא הוּא דִכְתִיב (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. זַבְדִּי בֶּן לֵוִי אָמַר עַל בִּטּוּל קָרְבָּנוֹת, הֲדָא הוּא דִכְתִיב (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם. רַבָּנָן אָמְרֵי עַל בִּטּוּל מִשְׁמָרוֹת, וּמָה הֲנָאָה יֵשׁ לָעוֹלָם מִן הַמִּשְׁמָרוֹת, אֶלָּא בַּשֵּׁנִי הָיוּ מִתְעַנִּין עַל פּוֹרְשֵׂי יַמִּים. בַּשְּׁלִישִׁי הָיוּ מִתְעַנִּין עַל הוֹלְכֵי דְרָכִים. בָּרְבִיעִי הָיוּ מִתְעַנִּין עַל הַתִּינוֹקוֹת שֶׁלֹא יַעֲלֶה אַסְכָּרָה בְּפִיהֶם וְיָמוּתוּ. בַּחֲמִישִׁי הָיוּ מִתְעַנִּין עַל הַמְעֻבָּרוֹת שֶׁלֹא יַפִּילוּ וְעַל הַמְּנִיקוֹת שֶׁלֹא יָמוּתוּ בְּנֵיהֶם. וַהֲלֹא אֵין מִתְעַנִּין עַל שְׁנֵי דְבָרִים כְּאֶחָד, כְּדִכְתִיב (עזרא ח, כג): וַנָּצוּמָה וַנְּבַקְּשָׁה מֵאֱלֹהֵינוּ עַל זֹאת. וְכָתוּב אֶחָד אוֹמֵר בְּדָנִיֵּאל (דניאל ב, יח): וְרַחֲמִין לְמִבְעֵא מִן קֳדָם אֱלָהּ שְׁמַיָא עַל רָזָא דְּנָה, וְלָא עַל תְּרֵין. אֶלָּא כְּהַהִיא דְּאָמַר רַבִּי חִיָּא בַּר אַבָּא עַל עֲצִירַת גְּשָׁמִים וְגָלוּת מִתְעַנִּין עֲלֵיהֶן בְּבַת אַחַת. אֲבָל אֵין מִתְעַנִּין לֹא בְּעֶרֶב שַׁבָּת וְלֹא בְּמוֹצָאֵי שַׁבָּת מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֵינִי עֵינִי יֹרְדָה מַיִם. אָמַר רַבִּי לֵוִי מָשָׁל לְרוֹפֵא שֶׁחָשַׁשׁ עֵינוֹ אַחַת, אָמַר עֵינִי תִּבְכֶּה עַל עֵינִי. כָּךְ יִשְׂרָאֵל נִקְרְאוּ עֵינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (זכריה ט, א): כִּי לַה' עֵין אָדָם וְכֹל שִׁבְטֵי יִשְׂרָאֵל, כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינִי תִבְכֶּה עַל עֵינִי. כִּי רָחַק מִמֶּנִי מְנַחֵם מֵשִׁיב נַפְשִׁי, מַה שְּׁמוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר ה' שְׁמוֹ, שֶׁנֶּאֱמַר (ירמיה כג, ו): וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ ה' צִדְקֵנוּ. דְּאָמַר רַבִּי לֵוִי טָבָא לִמְדִינְתָּא דִּשְׁמָהּ כְּשֵׁם מַלְכָּהּ וְשֵׁם מַלְכָּהּ כְּשֵׁם אֱלֹהֶיהָ. טָבָא לִמְדִינְתָּא דִּשְׁמָהּ כְּשֵׁם מַלְכָּהּ, דִּכְתִיב (יחזקאל מח, לה): וְשֵׁם הָעִיר מִיּוֹם ה' שָׁמָּה. וְשֵׁם מַלְכָּהּ כְּשֵׁם אֱלֹהֶיהָ, שֶׁנֶּאֱמַר: וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ ה' צִדְקֵנוּ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר צֶמַח שְׁמוֹ, שֶׁנֶּאֱמַר (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר מְנַחֵם שְׁמוֹ, שֶׁנֶּאֱמַר: כִּי רָחַק מִמֶּנִּי מְנַחֵם. אָמַר רַבִּי חֲנִינָא וְלֹא פְּלִיגֵי חוּשְׁבְּנָא דְּדֵין כְּחוּשְׁבְּנָא דְּדֵין, הוּא מְנַחֵם הוּא צֶמַח. וַהֲדָא מְסַיֵּיעַ לַהֲדָא דְּרַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה קָא רָדֵי, גָּעַת חֲדָא תּוֹרְתֵיהּ, עֲבַר עֲלוֹי חַד עַרְבִי, אֲמַר לֵיהּ מָה אַתְּ, אֲמַר לֵיהּ יְהוּדָאי אֲנָא, אֲמַר לֵיהּ שְׁרֵי תּוֹרָךְ וּשְׁרֵי פַּדְנָךְ, אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ דְּבֵית מַקְדְּשׁוֹן דִּיהוּדָאי חָרַב. אֲמַר לֵיהּ מְנָא יָדַעְתְּ, אֲמַר לֵיהּ יְדָעִית מִן גְּעִיָּיתָא דְּתוֹרָךְ. עַד דַּהֲוָה עָסֵיק עִמֵּיהּ גָּעַת זִימְנָא אַחְרִיתֵּי, אֲמַר לוֹ אֲסַר תּוֹרָךְ אֲסַר פַּדְּנָךְ דְּאִתְיְילֵיד פְּרִיקְהוֹן דִּיהוּדָאי. אֲמַר לֵיהּ וּמַה שְּׁמֵיהּ, אֲמַר לוֹ מְנַחֵם שְׁמֵיהּ. וַאֲבוּי מַה שְּׁמֵיהּ, אֲמַר לֵיהּ חִזְקִיָּה. אֲמַר לֵיהּ וְהֵיכָן שָׁרְיָין, אֲמַר לֵיהּ בְּבִירַת עַרְבָא בִּדְבֵית לֶחֶם יְהוּדָה. זַבֵּין הַהוּא גַּבְרָא תּוֹרוֹי זַבֵּין פַּדְּנֵיהּ וַהֲוָה מַזְבֵּין לְבִידִין דִּינוּקִין. עָלַל לְקַרְתָּא וּנְפַק לְקַרְתָּא, עָלַל לִמְדִינָה וּנְפַק לִמְדִינָה, עַד דִּמְטָא לְתַמָּן, אַתְיָין כָּל כְּפָרַיָא לְמִזְבַּן מִינֵּיהּ וְהַהִיא אִיתְּתָא אִמֵּיהּ דְּהַהוּא יְנוּקָא לָא זַבְנַת מִינֵיהּ. אֲמַר לָהּ לָמָּה לֵית אַתְּ זַבְנַת לְבִידִין דִּינוּקִין, אָמְרָה לֵיהּ דַּחֲשָׁיֵיהּ קָשֵׁיי לִינוּקֵי. אֲמַר לָהּ לָמָּה, אָמְרָה לֵיהּ דְּעַל רַגְלוֹי חָרַב בֵּית מַקְדְּשָׁא. אֲמַר לָהּ רְחִיצִין אֲנַן בְּמָרֵיהּ עָלְמָא דְּעַל רַגְלוֹי חָרַב וְעַל רַגְלוֹי מִיתְבְּנֵי. אֲמַר לָהּ אַתְּ הֲוֵי נְסִיבָא לִיךְ מִן אִילֵין לְבִידִין דִּינוּקֵיךְ וּלְבָתַר יוֹמִין אֲנָא אָתֵי לְבֵיתֵךְ וְנָסַב פְּרִיעֵיךְ, נָסְבָה וְאָזְלָה. לְבָתַר יוֹמִין אֲמַר הַאי גַבְרָא אֵיזִיל וְאֶיחֱמֵי הַהוּא יְנוּקָא מַאי קָא עָבֵיד, אֲתָא לְגַבָּהּ אֲמַר לָהּ הַהוּא יְנוּקָא מַאי קָא עָבִיד, אָמְרָה לֵיהּ לָא אֲמָרִית לָךְ דַּחֲשָׁיֵיה קָשֵׁיי אֲפִלּוּ עַל רִגְלֵיהּ נַחֲשֵׁיהּ, דְּמִן הַהִיא שַׁעְתָּא אַתְיָין רוּחִין וְעִלְעוּלִין טַעֲנוּנֵיהּ וְאָזְלִין לְהוֹן. אֲמַר לָהּ וְלָא כָךְ אֲמָרִית לָךְ דְּעַל רִגְלוֹי חָרַב וְעַל רִגְלוֹי מִתְבְּנֵי. אָמַר רַבִּי אָבוּן לָמָּה לִי לִלְמֹד מִן עַרְבִיֵּי, וְלֹא מִקְרָא מָלֵא הוּא, דִּכְתִיב (ישעיה י, לד): וְהַלְּבָנוֹן בְּאַדִּיר יִפּוֹל. וּכְתִיב בַּתְרֵיהּ (ישעיה יא, א): וְיָצָא חֹטֶר מִגֶּזַע יִשָּׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה. דְּבֵי רַבִּי שִׁילָא אָמְרֵי שִׁילֹה שְׁמוֹ שֶׁל מָשִׁיחַ, שֶׁנֶּאֱמַר (בראשית מט, י): עַד כִּי יָבֹא שִׁילֹה. שִׁלָּה כְּתִיב. דְּבֵי רַבִּי חֲנִינָא אָמְרֵי חֲנִינָה שְׁמוֹ, שֶׁנֶּאֱמַר (ירמיה טז, יג): אֲשֶׁר לֹא אֶתֵּן לָכֶם חֲנִינָה. דְּבֵי רַבִּי יַנַּאי אָמְרֵי יִנּוֹן שְׁמוֹ, דִּכְתִיב (תהלים עב, יז): לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ. רַבִּי בֵּיבָא סַנֵּגוֹרְיָא אָמַר נְהִירָא שְׁמוֹ, שֶׁנֶּאֱמַר (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא. נְהִירָא כְּתִיב. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר בְּשֵׁם רַבִּי שְׁמוּאֵל בְּרַבִּי יִצְחָק הָדֵין מַלְכָּא מְשִׁיחָא אִי מֵחַיָּיא הוּא דָּוִד שְׁמֵיהּ, אִי מִמֵּיתַיָא הוּא דָּוִד שְׁמֵיהּ. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אוֹמַר טַעְמֵיהּ (תהלים יח, נא): מַגְּדִיל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ, וּלְדָוִד, אֵין כְּתִיב כָּאן, אֶלָּא לְדָוִד וּלְזַרְעוֹ. הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב. רַבִּי אַיְּבוּ אֲמַר כַּהֲדָא אַפְתָּא דְּקַרָא דְּכַמָּה דְּהַהִיא רַבְיָיא הִיא קְטַנָּא. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר כַּהֲדָא חֲזִירְתָּא דְּכַמָּה דְּבָנֶיהָ רַבְיָין הִיא קְטַנָּא. 3.8. חַסְדֵּי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְיָאֵשׁ מִן הַצַּדִּיקִים בָּעוֹלָם הַזֶּה, הוּא חוֹזֵר וּמְרַחֵם עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב: חַסְדֵּי ה' כִּי לֹא תָמְנוּ. חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וּבֹקֶר, אָנוּ יוֹדְעִין שֶׁאֱמוּנָתְךָ רַבָּה לִתְחִיַּת הַמֵּתִים. אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּבָקְרָן שֶׁל מַלְכֻיּוֹת, אָנוּ יוֹדְעִין שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. אָמַר רַבִּי חֶלְבּוֹ בְּכָל יוֹם וָיוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְאוֹמְרִין שִׁירָה חֲדָשָׁה וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי לְרַבִּי חֶלְבּוֹ וְהָא כְתִיב (בראשית לב, כו): וַיֹּאמֶר שַׁלְחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי חֲנוֹקָה סְבַרְתְּ לַחֲנוֹקֵנִי, גַּבְרִיאֵל וּמִיכָאֵל הֵן הֵן שָׂרִים שֶׁל מַעְלָה, דְּכֻלָּם מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְפִין. אַדְרִיָּאנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים בְּכָל יוֹם וָיוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְאוֹמְרִים שִׁירָה חֲדָשָׁה וְהוֹלְכִין לָהֶם, אָמַר לוֹ אִין. אָמַר לוֹ וּלְאָן אִינוּן אָזְלִין. אָמַר לֵיהּ מִן הָן דְּמִתְבְּרִיאוּ. אָמַר לֵיהּ מִנַּיִן מִתְבָּרְיָין. אָמַר לוֹ מִן הָדֵין נְהַר דְּנוּר. אָמַר לֵיהּ וּמָה עִיסְקֵיהּ דִּנְהַר דְּנוּר, אָמַר לֵיהּ כְּהָדֵין יַרְדְּנָא דְּלָא פָּסֵיק לָא בְּלֵילְיָא וְלָא פָּסֵיק בִּימָמָא. אָמַר לֵיהּ וְהִינִין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וּפָסֵיק בְּלֵילְיָא. אָמַר לֵיהּ נָטֵר הֲוֵינָא בְּבֵית פְּעוֹר וְהָדֵין יַרְדְּנָא כְּמָה דִּמְהַלֵּךְ בִּימָמָא כָּךְ מְהַלֵּךְ בְּלֵילְיָא. אָמַר לֵיהּ וּמִנַּיִן אוֹתוֹ נְהַר דִּינוּר נָפֵיק, אָמַר לֵיהּ מִן זֵיעַתְהוֹן דְּחֵיוָתָא מִמַּה דִּטְעוּנִין בְּכוּרְסְיָא. חֶלְקִי ה' אָמְרָה נַפְשִׁי, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְמֶלֶךְ שֶׁנִּכְנַס לִמְדִינָה וְהָיוּ עִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטִילוּטִין, וְהָיוּ גְּדוֹלֵי מְדִינָה יוֹשְׁבִים בְּאֶמְצַע הַמְּדִינָה, חַד אֲמַר אֲנָא נָסֵיב דֻּכָּסִין לְגַבִּי. וְחַד אֲמַר אֲנָא נָסֵיב אִפַּרְכִין לְגַבִּי, וְחַד אֲמַר אֲנָא נָסֵיב אִיסְטְרַטִילוּטִין לְגַבִּי. הָיָה פִּקֵּחַ אֶחָד לְשָׁם אֲמַר אֲנָא נָסֵיב לְמַלְכָּא, דְּכוֹלָּא מִתְחַלְּפִין וּמַלְכָּא אֵינוֹ מִתְחַלֵּף. כֵּן עוֹבְדֵי כּוֹכָבִים, מֵהֶן עוֹבְדִין לַחַמָּה, וּמֵהֶן עוֹבְדִין לַלְּבָנָה, וּמֵהֶן עוֹבְדִין לְעֵץ וָאֶבֶן, אֲבָל יִשְׂרָאֵל אֵינָן עוֹבְדִין אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: חֶלְקִי ה' אָמְרָה נַפְשִׁי, שֶׁאֲנִי מְיַחֵד אוֹתוֹ שְׁתֵּי פְּעָמִים בְּכָל יוֹם, וְאוֹמֵר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. | |
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| 110. Tosefta, Tevulyom, 1.8, 1.10, 2.14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 16, 17, 18 |
111. Mishna, Tevulyom, 3.4-3.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17| 3.4. "עִסָּה שֶׁנִּדְמְעָה אוֹ שֶׁנִּתְחַמְּצָה בִשְׂאֹר שֶׁל תְּרוּמָה, אֵינָהּ נִפְסֶלֶת בִּטְבוּל יוֹם. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן פּוֹסְלִין. עִסָּה שֶׁהֻכְשְׁרָה בְמַשְׁקֶה וְנִלּוֹשָׁה בְּמֵי פֵרוֹת וְנָגַע בָּהֶן טְבוּל יוֹם, רַבִּי אֶלְעָזָר בֶּן יְהוּדָה אִישׁ בַּרְתּוֹתָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, פָּסַל אֶת כֻּלָּהּ. רַבִּי עֲקִיבָא אוֹמֵר מִשְּׁמוֹ, לֹא פָסַל אֶלָּא מְקוֹם מַגָּעוֹ: \n", 3.5. "יָרָק שֶׁל חֻלִּין שֶׁבִּשְּׁלוֹ בְשֶׁמֶן שֶׁל תְּרוּמָה, וְנָגַע בּוֹ טְבוּל יוֹם, רַבִּי אֶלְעָזָר בֶּן יְהוּדָה אִישׁ בַּרְתּוֹתָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, פָּסַל כֻּלָּהּ. רַבִּי עֲקִיבָא אוֹמֵר מִשְּׁמוֹ, לֹא פָסַל אֶלָּא מְקוֹם מַגָּעוֹ: \n", | 3.4. "Dough that had been mixed [with dough of terumah] or that had been leavened with yeast of terumah, is not disqualified by tevul yom. Rabbi Yose and Rabbi Shimon declare it unfit. Dough that had become susceptible [to uncleanness] by a liquid, and it was kneaded with produce juice, and later touched by a tevul yom: Rabbi Elazar ben Judah of Barthotha says in the name of Rabbi Joshua: he disqualifies all of it. Rabbi Akiva says in his name: he disqualifies only the part that he touched.", 3.5. "Vegetables of hullin were cooked with oil of terumah and a tevul yom touched it: Rabbi Elazar ben Judah of Bartota says in the name of Rabbi Joshua: he has disqualified the whole thing. Rabbi Akiva says in his name: he disqualifies only the part that he touched.", |
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112. Anon., Genesis Rabba, a b c d\n0 3.2 3.2 3 2 \n1 9.1[31] 9.1[31] 9 1[31]\n2 10.3 10.3 10 3 \n3 28.3 28.3 28 3 \n4 78.1 78.1 78 1 \n5 63.7 63.7 63 7 \n6 63.8 63.8 63 8 \n7 76.8 76.8 76 8 \n8 93.7 93.7 93 7 \n9 96 96 96 0 \n10 98.6 98.6 98 6 \n11 11.5 11.5 11 5 \n12 11.4 11.4 11 4 \n13 10.7 10.7 10 7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 485| 3.2. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וגו', רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, לֹא בֶעָמָל לֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה', וּכְבָר שָׁמַיִם נַעֲשׂוּ, אַף הָכָא וְהָיָה אוֹר אֵין כְּתִיב כָּאן אֶלָּא וַיְהִי אוֹר, כְּבָר הָיָה. | 3.2. "Rabbi Berchya said in the name of Rabbi Yehudah bar Simon: \"The Heavens were made at the word of the Lord (Psalm 33:6)\". Rabbi Yehudah bar Simon said: \"not in toil, not in onerous labor did the Holy One, blessed be He, create His universe; rather by the word of Hashem, and immediately the heavens were made. So in this case \"and light came into being\" is not written, but rather \"and the light was\", [this means] it existed instantaneously\".", |
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| 113. Anon., Qohelet Rabba, 7.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 465 |
| 114. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 467 |
115. Tosefta, Kelim Baba Metsia, 5.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127| 5.1. "כלי גללים וכלי אבנים וכלי אדמה הבאין במדה ר' מאיר אומר הרי הן ככלים וחכמים אומרין הרי הן כאהלין רבי נחמיה אומר קופות גדולות וסוגין הגדולים שיש להן שוליים והן מחזיקין מ' סאין בלח שהם כוריים ביבש אע\"פ שאין מטלטלין במשתייר בהן וכמה הן אמה על אמה על רום שליש ישנן שש מאות ארבעים ושמונה טפח ראיה לדבר ממדת השלחן. ר' יוסי אומר בים שעשה שלמה הוא אומר (דברי הימים ב ד׳:ה׳) מחזיק בתים שלשת אלפים יכיל במקום אחר הוא אומר (מלכים א ז׳:כ״ו) אלפים בת יכיל א\"א לומר אלפים שכבר נאמר שלשת אלפים ואי אפשר לומר שלשת אלפים שכבר נאמר אלפים אמור מעתה אלפים בלח שלשת אלפים ביבש. החזיונות שבטרקלין בעלי בתים האוכלים עליהם שאע\"פ שחולקים כצפורן טמאין מפני שהן כטבלא ומעשה בבעל הבית אחד שהיו לו נצרים בתוך והיו שואלין אותן לבית האבל ולבית המשתה ובא מעשה לפני חכמים וטמאום.", 5.1. "חומר בכלי פפיר מכלי נצרין שאין מקבלין טומאה אלא משתגמר מלאכתן וכלי פפיר כיון שעשה חור אחד על גבי הרחב שלהן טמאין. ", | |
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116. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 48b. כמין שני חוטמין דקין (ואחד) מעובה ואחד דק כדי שיהו שניהם כלין בבת אחת מערבו של מים מזרחו של יין עירה של מים לתוך של יין ושל יין לתוך של מים יצא,ר' יהודה אומר בלוג היה מנסך כל שמונה ולמנסך אומר לו הגבה ידך שפעם אחד נסך אחד על גבי רגליו ורגמוהו כל העם באתרוגיהן,כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח ומניחה בלשכה נשפכה נתגלתה היה ממלא מן הכיור שהיין והמים מגולין פסולין לגבי מזבח:, big strongגמ׳ /strong /big מנא הנ"מ אמר רב עינא דאמר קרא (ישעיהו יב, ג) ושאבתם מים בששון וגו',הנהו תרי מיני חד שמיה ששון וחד שמיה שמחה א"ל ששון לשמחה אנא עדיפנא מינך דכתיב (ישעיהו לה, י) ששון ושמחה ישיגו וגו' א"ל שמחה לששון אנא עדיפנא מינך דכתיב (אסתר ח, יז) שמחה וששון ליהודים א"ל ששון לשמחה חד יומא שבקוך ושויוך פרוונקא דכתיב (ישעיהו נה, יב) כי בשמחה תצאו א"ל שמחה לששון חד יומא שבקוך ומלו בך מיא דכתיב ושאבתם מים בששון,א"ל ההוא מינא דשמיה ששון לר' אבהו עתידיתו דתמלו לי מים לעלמא דאתי דכתיב ושאבתם מים בששון א"ל אי הוה כתיב לששון כדקאמרת השתא דכתיב בששון משכיה דההוא גברא משוינן ליה גודא ומלינן ביה מיא:,עלה בכבש ופנה לשמאלו כו': ת"ר כל העולים למזבח עולין דרך ימין ומקיפין ויורדין דרך שמאל חוץ מן העולה לשלשה דברים הללו שעולין דרך שמאל וחוזרין על העקב ואלו הן ניסוך המים וניסוך היין ועולת העוף כשרבתה במזרח:,אלא שהיו משחירין: בשלמא דיין משחיר דמיא אמאי משחיר כיון דאמר מר עירה של מים לתוך של יין ושל יין לתוך של מים יצא של מים אתי לאשחורי:,ומנוקבים כמין ב' חוטמין וכו': לימא מתניתין ר' יהודה היא ולא רבנן דתנן רבי יהודה אומר בלוג היה מנסך כל שמונה דאי רבנן כי הדדי נינהו,אפי' תימא רבנן חמרא סמיך מיא קליש,הכי נמי מסתברא דאי רבי יהודה רחב וקצר אית ליה דתניא רבי יהודה אומר שני קשוואות היו שם אחד של מים ואחד של יין של יין פיה רחב של מים פיה קצר כדי שיהו שניהם כלין בבת אחת ש"מ:,מערבו של מים: ת"ר מעשה בצדוקי אחד שניסך על גבי רגליו ורגמוהו כל העם באתרוגיהן ואותו היום נפגמה קרן המזבח והביאו בול של מלח וסתמוהו לא מפני שהוכשר לעבודה אלא מפני שלא יראה מזבח פגום | 48b. with b two thin /b perforated b nose-like /b protrusions. b One /b of the basins, used for the wine libation, had a perforation that was b broad, and one, /b used for the water libation, had a perforation that was b thin, so that /b the flow of b both /b the water and the wine, which do not have the same viscosity, would b conclude simultaneously. /b The basin to the b west of /b the altar was b for water, /b and the basin to the b east of /b the altar was b for wine. /b However, if b one poured /b the contents of the basin b of water into /b the basin b of wine, or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact., b Rabbi Yehuda says: /b The basin for the water libation was not that large; rather, b one would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival and not only seven. b And /b the appointee b says to the one pouring /b the water into the silver basin: b Raise your hand, /b so that his actions would be visible, b as one time /b a Sadducee priest intentionally b poured /b the water b on his feet, /b as the Sadducees did not accept the oral tradition requiring water libation, and in their rage b all the people pelted him with their i etrogim /i . /b ,Rabbi Yehuda continues: b As its performance during the week, so is its performance on Shabbat, except /b that on Shabbat one would not draw water. Instead, b on Shabbat eve, one would fill a golden barrel that was not consecrated /b for exclusive use in the Temple b from the Siloam /b pool, b and he /b would b place it in the /b Temple b chamber /b and draw water from there on Shabbat. If the water in the barrel b spilled, /b or if it b was exposed /b overnight, leading to concern that a snake may have deposited poison in the water, b one would fill /b the jug with water b from the basin /b in the Temple courtyard, b as exposed wine or water is unfit for the altar. /b Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar., strong GEMARA: /strong With regard to the customs accompanying the drawing of the water, the Gemara asks: b From where are these matters /b derived? b Rav Eina said /b that it is b as the verse states: “With joy [ i sason /i ] you shall draw water /b out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.,Apropos this verse, the Gemara relates: There were b these two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [ i sason /i ] and happiness [ i simḥa /i ], /b and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. b Simḥa said to Sason, /b On the contrary, b I am superior to you, as it is written: “There was happiness [ i simḥa /i ] and joy [ i sason /i ] for the Jews” /b (Esther 8:17). b Sason said to Simḥa: One day they will dismiss you and render you a messenger [ i parvanka /i ], as it is written: “For you shall go out with happiness [ i simḥa /i ]” /b (Isaiah 55:12). b Simḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [ i sason /i ] you shall draw water.” /b ,The Gemara relates a similar incident: b A certain heretic named Sason said to Rabbi Abbahu: You are /b all b destined to draw water for me in the World-to-Come, as it is written: “With i sason /i you shall draw water.” /b Rabbi Abbahu b said to him: If it had been written: For i sason /i , /b it would have been b as you say; now that it is written: With i sason /i , /b it means that b the skin of that man, /b you, b will be rendered a wineskin, and we will draw water with it. /b ,§ The mishna continues: The priest b ascended the ramp /b of the altar b and turned to his left. The Sages taught: All who ascend the altar ascend /b and turn b via /b the b right, and circle /b the altar, b and descend via /b the b left. /b This is the case b except for one ascending /b to perform one of b these three tasks, as /b the ones who perform these tasks b ascend via /b the b left, and /b then b turn on /b their b heel and return /b in the direction that they came. b And /b these tasks b are: The water libation, and the wine libation, and the bird /b sacrificed as b a burnt-offering when there were /b too b many /b priests engaged in the sacrifice of these burnt-offerings b in the /b preferred location b east /b of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.,The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, b but they would blacken /b due to the wine. The Gemara asks: b Granted, /b the basin b for wine blackened /b due to the wine; however, b why did the /b basin b for water blacken? /b The Gemara answers: b Since the Master said /b in the mishna: However, if b one /b inadvertently b poured /b the contents of the basin b of water into /b the basin b of wine or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation. Then even the basin b for water /b would b come to blacken /b over the course of time as well.,§ The mishna continues: b And /b the two basins were b perforated /b at the bottom with b two thin, /b perforated, b nose-like /b protrusions, one broad and one thin. The Gemara asks: b Let us say /b that b the mishna is /b in accordance with the opinion of b Rabbi Yehuda and not /b with that of b the Rabbis, as we learned /b in the mishna that b Rabbi Yehuda says: One would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival, unlike the wine libation, for which a three- i log /i basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. b As, if /b the mishna is in accordance with the opinion of b the Rabbis, they are the same /b as the capacity of the water basin, three i log /i . Why, then, were there different sized openings?,The Gemara answers: b Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b the reason for the different-sized openings is that b wine is thick /b and b water is thin, /b and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening., b So too, it is reasonable /b to establish that the mishna is in accordance with the opinion of the Rabbis, b as, if /b it is in accordance with the opinion of b Rabbi Yehuda, /b unlike the description of the two openings in the mishna as broad and thin, elsewhere he b is of /b the opinion that the openings b as wide and narrow, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: There were two /b small b pipes there, one for water and one for wine. The mouth of /b the pipe b for wine was wide and the mouth of /b the pipe b for water was narrow, so that /b the emptying of both basins b would conclude simultaneously. /b The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three- i log /i and one- i log /i basins according to Rabbi Yehuda. The Gemara concludes: Indeed, b learn from it /b that the mishna is not in accordance with the opinion of Rabbi Yehuda.,§ The mishna continues: The basin to the b west of /b the altar was b for water, /b and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. b The Sages taught: /b There was b an incident involving one Sadducee /b priest b who poured /b the water b on his feet, /b and in anger b all the people pelted him with their i etrogim /i . And that day, the horn of the altar was damaged /b as a result of the pelting and the ensuing chaos. b They brought a fistful of salt and sealed /b the damaged section, b not because it rendered /b the altar b fit for the /b Temple b service, but /b in deference to the altar, b so that the altar would not be seen /b in its b damaged /b state. |
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117. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
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118. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 11a. דיתיב בארבא אי נמי דקאזיל מאוונא לאוונא,רב פפא כל פרסה ופרסה אכיל חדא ריפתא קסבר משום מעיינא,אמר רב יהודה אמר רב כל המרעיב עצמו בשני רעבון ניצל ממיתה משונה שנאמר (איוב ה, כ) ברעב פדך ממות מרעב מיבעי ליה אלא הכי קאמר בשכר שמרעיב עצמו בשני רעבון ניצול ממיתה משונה,אמר ריש לקיש אסור לאדם לשמש מטתו בשני רעבון שנאמר (בראשית מא, נ) וליוסף ילד שני בנים בטרם תבוא שנת הרעב תנא חסוכי בנים משמשין מטותיהן בשני רעבון,תנו רבנן בזמן שישראל שרויין בצער ופירש אחד מהן באין שני מלאכי השרת שמלוין לו לאדם ומניחין לו ידיהן על ראשו ואומרים פלוני זה שפירש מן הצבור אל יראה בנחמת צבור,תניא אידך בזמן שהצבור שרוי בצער אל יאמר אדם אלך לביתי ואוכל ואשתה ושלום עליך נפשי ואם עושה כן עליו הכתוב אומר (ישעיהו כב, יג) והנה ששון ושמחה הרוג בקר ושחוט צאן אכול בשר ושתות יין אכול ושתו כי מחר נמות מה כתיב בתריה (ישעיהו כב, יד) ונגלה באזני ה' צבאות אם יכופר העון הזה לכם עד תמותון,עד כאן מדת בינונים אבל במדת רשעים מה כתיב (ישעיהו נו, יב) אתיו אקחה יין ונסבאה שכר והיה כזה יום מחר מה כתיב בתריה הצדיק אבד ואין איש שם על לב כי מפני הרעה נאסף הצדיק,אלא יצער אדם עם הצבור שכן מצינו במשה רבינו שציער עצמו עם הצבור שנאמר (שמות יז, יב) וידי משה כבדים ויקחו אבן וישימו תחתיו וישב עליה וכי לא היה לו למשה כר אחת או כסת אחת לישב עליה אלא כך אמר משה הואיל וישראל שרויין בצער אף אני אהיה עמהם בצער וכל המצער עצמו עם הצבור זוכה ורואה בנחמת צבור,ושמא יאמר אדם מי מעיד בי אבני ביתו של אדם וקורות ביתו של אדם מעידים בו שנאמר (חבקוק ב, יא) כי אבן מקיר תזעק וכפיס מעץ יעננה דבי רבי שילא אמרי שני מלאכי השרת המלוין לו לאדם הן מעידין עליו שנאמר (תהלים צא, יא) כי מלאכיו יצוה לך,רבי חידקא אומר נשמתו של אדם היא מעידה עליו שנאמר (מיכה ז, ה) משוכבת חיקך שמור פתחי פיך ויש אומרים אבריו של אדם מעידים בו שנאמר (ישעיהו מג, י) אתם עדי נאם ה',(דברים לב, ד) אל אמונה ואין עול אל אמונה כשם שנפרעין מן הרשעים לעולם הבא אפילו על עבירה קלה שעושין כך נפרעין מן הצדיקים בעולם הזה על עבירה קלה שעושין,ואין עול כשם שמשלמין שכר לצדיקים לעולם הבא אפילו על מצוה קלה שעושין כך משלמין שכר לרשעים בעולם הזה אפילו על מצוה קלה שעושין,צדיק וישר הוא (אמרו בשעת) פטירתו של אדם לבית עולמו כל מעשיו (נפטרין) לפניו ואומרים לו כך וכך עשית במקום פלוני ביום פלוני והוא אומר (הין) ואומרים לו חתום וחותם שנאמר (איוב לז, ז) ביד כל אדם יחתום ולא עוד אלא שמצדיק עליו את הדין ואומר להם יפה דנתוני לקיים מה שנאמר (תהלים נא, ו) למען תצדק בדברך,אמר שמואל כל היושב בתענית נקרא חוטא סבר כי האי תנא דתניא ר' אלעזר הקפר ברבי אומר מה תלמוד לומר (במדבר ו, יא) וכפר עליו מאשר חטא על הנפש וכי באיזה נפש חטא זה אלא שציער עצמו מן היין,והלא דברים קל וחומר ומה זה שלא ציער עצמו אלא מן היין נקרא חוטא המצער עצמו מכל דבר ודבר על אחת כמה וכמה,ר' אלעזר אומר נקרא קדוש שנאמר (במדבר ו, ה) קדוש יהיה גדל פרע שער ראשו ומה זה שלא ציער עצמו אלא מדבר אחד נקרא קדוש המצער עצמו מכל דבר על אחת כמה וכמה,ולשמואל הא איקרי קדוש ההוא אגידול פרע קאי ולר' אלעזר הא נקרא חוטא ההוא דסאיב נפשיה,ומי אמר רבי אלעזר הכי והאמר ר' אלעזר לעולם ימוד אדם עצמו | 11a. is in a case b where he is sitting in a boat. /b The traveler must be concerned about his food supply, but he need not worry that the jostling of the road might force him to exert himself, which has a tendency to cause digestive problems. b Alternatively, /b the practical difference is in a case b where he is traveling from station [ i avna /i ] to station. /b Here the exertion of the road might cause digestive problems, but one need not be concerned about running out of food, as he can resupply along the way.,The Gemara relates that when b Rav Pappa /b traveled, along b each and every parasang /b he would b eat one /b loaf of b bread. /b Rav Pappa did so because he b maintained /b that the prohibition was b due to /b the b bowels, /b and as he was healthy he was not concerned that travel by road would irritate his digestion., b Rav Yehuda said /b that b Rav said: Anyone who /b has food for himself but nevertheless b starves himself in years of famine will be saved from an unusual death, as it is stated: “In famine, He will redeem you from death” /b (Job 5:20). This is derived from the precise wording of the verse. According to its straightforward meaning, instead of “in famine,” it b should have /b said: b From famine, /b as one is delivered from famine. b Rather, this is what /b the verse b is saying: As a reward for starving himself in years of famine, /b Job b will be saved from an unusual death. /b ,Similarly, b Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, /b so that children not be born during these difficult years. b As it is stated: “And to Joseph were born two sons before the year of famine came” /b (Genesis 41:50). It was b taught /b in a i baraita /i : Nevertheless, b those without children may have marital relations in years of famine, /b as they must strive to fulfill the mitzva to be fruitful and multiply.,Likewise, b the Sages taught /b in a i baraita /i : b When the Jewish people is immersed in distress, and one of them separates himself /b from the community and does not share their suffering, the b two ministering angels who accompany a person come and place their hands on his head, /b as though he was an offering, b and say: This /b man, b so-and-so, who has separated himself from the community, let him not see the consolation of the community. /b ,A similar idea b is taught in another /b i baraita /i : b When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul. And if he does so, the verse says about him: “And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we shall die” /b (Isaiah 22:13). b And /b the prophecy continues with b what is written afterward, /b in the following verse: b “And the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die” /b (Isaiah 22:14).,The i baraita /i comments: Up b to this point /b is the b attribute of middling people, /b who merely exclude themselves from the suffering of the community. b However, /b with regard b to /b the b attribute of wicked people, what is written /b about those who hope for more of these days? b “Come, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, /b and much more abundant” (Isaiah 56:12). b And what is written afterward? “The righteous perishes, and no man lays it to heart, /b and godly men are taken away, none considering b that the righteous is taken away from the evil to come” /b (Isaiah 57:1). This verse teaches that righteous people suffer early death to prevent them from witnessing the harm that will befall these evil people.,The i baraita /i continues: b Rather, a person should be distressed together with the community. As we found with Moses our teacher that he was distressed together with the community, as it is stated /b during the war with Amalek: b “But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat upon it” /b (Exodus 17:12). b But didn’t Moses have one pillow or one cushion to sit upon; /b why was he forced to sit on a rock? b Rather, Moses said as follows: Since the Jewish people are immersed in suffering, I too will be with them in suffering, /b as much as I am able, although I am not participating in the fighting. The i baraita /i adds: b And anyone who is distressed together with the community will merit seeing the consolation of the community. /b ,The i baraita /i further states: b And lest a person say, /b I have acted in secret; b who will testify against me /b on the Day of Judgment? The i tanna /i explains that the b stones of a person’s house and /b the b beams of a person’s house /b will b testify against him, as it is stated: “For a stone shall cry out from the wall, and a beam out of the timber shall answer it” /b (Habakkuk 2:11). In b the school of Rabbi Sheila they say: /b The b two ministering angels who accompany a person /b will b testify against him, as it is stated: “For He will give His angels charge over you, /b to keep you in all your ways” (Psalms 91:11)., b Rabbi Ḥidka said: A person’s soul /b will b testify against him, as it is stated: “Keep the doors of your mouth from her who lies in your bosom” /b (Micah 7:5). b And some say: A man’s limbs /b will b testify against him, as it is stated: “You are My witnesses, says the Lord” /b (Isaiah 43:10).,The i baraita /i cites another verse that deals with judgment. b “A God of faithfulness and without iniquity, /b He is just and righteous” (Deuteronomy 32:4). The i baraita /i interprets b “a God of faithfulness” /b to mean that b just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit. /b The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.,The i baraita /i turns to the second section of the verse: b “And without iniquity.” /b This teaches that b just as reward is paid to the righteous in the World-to-Come even for a minor mitzva that they fulfill, so too, reward is paid to the wicked in this world for even a minor mitzva that they fulfill, /b to give the wicked all the reward they deserve for the performance of mitzvot in this world, and deprive them of any share in the World-to-Come.,With regard to the third section of the verse: b “He is just and righteous,” /b the Sages b said: At the hour of a person’s departure to his eternal home, all his deeds are enumerated before him /b and are rendered visible to him once again, b and /b the deeds themselves b say to him: You did such and such, in such and such a place, on such and such a day, and he says: Yes, /b that is exactly what happened. b And they say to him: Sign /b a statement that this is correct, b and he signs /b it, b as it is stated: “He makes the hand of every man sign” /b (Job 37:7). b And not only that, /b but after one has been shown all his deeds, b he justifies the judgment upon himself, and says to them: You have judged me well. /b This response serves b to fulfill that which is stated: “That You may be justified when You speak and be right when You judge” /b (Psalms 51:6).,§ The Gemara returns to the primary topic of the tractate, the issue of fasts. b Shmuel said: Whoever sits in /b observance of b a fast is called a sinner, /b as it is inappropriate to take unnecessary suffering upon oneself. The Gemara comments: Shmuel b holds in accordance with /b the opinion of b the following i tanna /i , as it is taught /b in a i baraita /i : b Rabbi Elazar HaKappar the Great says: What /b is the meaning when b the verse states, /b with regard to a nazirite: b “And he will atone for him for that he sinned by the soul [ i nefesh /i ]” /b (Numbers 6:11). b But with what soul did this /b nazirite b sin? Rather, /b the nazirite sinned b by /b the b distress /b he caused b himself when he abstained from wine, /b in accordance with the terms of his vow., b And are /b these b matters not /b inferred b i a fortiori /i ? And if this /b nazirite, b who distressed himself /b by abstaining b only from wine, is /b nevertheless b called a sinner /b and requires atonement, then with regard to b one who distresses himself /b by abstaining b from each and every matter /b of food and drink when he fasts, b all the more so /b should he be considered a sinner.,Conversely, b Rabbi Elazar says: /b One who accepts a fast upon himself is b called sacred, as it is stated /b with regard to the nazirite: b “He shall be sacred, he shall let the locks of the hair of his head grow long” /b (Numbers 6:5). Here too, one can apply an i a fortiori /i inference: b And if this /b nazirite, b who distressed himself /b by abstaining b from only one matter, /b wine, is nevertheless b called sacred, /b then with regard to b one who distresses himself /b by abstaining from b every matter, all the more so /b should he be considered sacred.,The Gemara asks: b And according to /b the opinion of b Shmuel, /b the nazirite b is /b indeed b called sacred, /b as stated by Rabbi Elazar. The Gemara answers: b That /b verse b is referring to /b the sanctity of the b growth of the locks, /b as the nazirite’s hair does possess an element of sanctity, but it does not refer to the nazirite himself. The Gemara reverses the question: b And according to /b the opinion of b Rabbi Elazar, /b the nazirite b is called a sinner. /b The Gemara answers: b That /b verse b refers /b specifically b to /b a nazirite b who rendered himself ritually impure /b by coming into contact with a dead body, an act that is prohibited for him. This particular nazirite must bring an offering to atone “for that he sinned by the soul.”,The Gemara asks: b And did Rabbi Elazar /b actually b say this, /b that fasting is a virtuous act? b But didn’t Rabbi Elazar say: A person should always consider himself /b |
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119. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 431| 23a. ורבא דמצלי אצלויי:,ביו"ט חמשה ביוה"כ ששה כו': מתני' מני לא ר' ישמעאל ולא רבי עקיבא דתניא ביו"ט חמשה וביוה"כ ששה ובשבת שבעה אין פוחתין מהן ואין מוסיפין עליהן דברי ר' ישמעאל ר"ע אומר ביו"ט חמשה וביום הכפורים שבעה ובשבת ששה אין פוחתין מהן אבל מוסיפין עליהן,מני אי ר' ישמעאל קשיא תוספת אי ר"ע קשיא ששה ושבעה,אמר רבא תנא דבי רבי ישמעאל היא דתנא דבי ר' ישמעאל ביום טוב חמשה ביוה"כ ששה בשבת שבעה אין פוחתין מהן אבל מוסיפין עליהן דברי ר' ישמעאל,קשיא דר' ישמעאל אדר' ישמעאל תרי תנאי אליבא דרבי ישמעאל,מאן תנא להא דתניא ביו"ט מאחרין לבוא וממהרין לצאת ביום הכפורים ממהרין לבוא ומאחרין לצאת ובשבת ממהרין לבוא וממהרין לצאת לימא ר"ע דאית ליה גברא יתירא אפילו תימא רבי ישמעאל דנפיש סידורא דיומא,הני שלשה חמשה ושבעה כנגד מי פליגי בה רבי יצחק בר נחמני וחד דעמיה ומנו רבי שמעון בן פזי ואמרי לה ר' שמעון בן פזי וחד דעמיה ומנו רבי יצחק בר נחמני ואמרי לה ר' שמואל בר נחמני חד אמר כנגד ברכת כהנים וחד אמר כנגד שלשה שומרי הסף חמשה מרואי פני המלך שבעה רואי פני המלך,תני רב יוסף ג' חמשה ושבעה שלשה שומרי הסף חמשה מרואי פני המלך שבעה רואי פני המלך אמר ליה אביי עד האידנא מאי טעמא לא פריש לן מר אמר ליה לא הוה ידענא דצריכתו ליה ומי בעיתו מינאי מילתא ולא אמרי לכו,אמר ליה יעקב מינאה לרב יהודה הני ששה דיוה"כ כנגד מי אמר ליה כנגד ששה שעמדו מימינו של עזרא וששה משמאלו שנאמר (נחמיה ח, ד) ויעמוד עזרא הסופר על מגדל עץ אשר עשו לדבר ויעמוד אצלו מתתיה ושמע ועניה ואוריה וחלקיה ומעשיה על ימינו ומשמאלו פדיה ומישאל ומלכיה וחשום וחשבדנה זכריה משלם,הני שבעה הוו היינו זכריה היינו משלם ואמאי קראו משלם דמישלם בעובדיה,ת"ר הכל עולין למנין שבעה ואפילו קטן ואפילו אשה אבל אמרו חכמים אשה לא תקרא בתורה מפני כבוד צבור,איבעיא להו מפטיר מהו שיעלה למנין שבעה רב הונא ור' ירמיה בר אבא חד אמר עולה וחד אמר אינו עולה מ"ד עולה דהא קרי,ומ"ד אינו עולה כדעולא דאמר עולא מפני מה המפטיר בנביא צריך שיקרא בתורה תחלה מפני כבוד תורה וכיון דמשום כבוד תורה הוא למנינא לא סליק,מיתיבי המפטיר בנביא לא יפחות מעשרים ואחד פסוקין כנגד שבעה שקראו בתורה ואם איתא עשרים וארבעה הויין כיון דמשום כבוד תורה הוא | 23a. b and Rava, who would bend /b their heads and not actually prostrate themselves on the ground.,We learned in the mishna: b On a Festival, five /b people read; b on Yom Kippur, six /b people read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. The Gemara asks: b Who is /b the i tanna /i of b the mishna? /b It is b not Rabbi Yishmael and not Rabbi Akiva, as it is taught /b in a i baraita /i : b On a Festival, five /b people read from the Torah; b and on Yom Kippur, six /b people read; b and on Shabbat, seven /b people read. b One may not decrease or add to /b the required number of readers. This is b the statement of Rabbi Yishmael. Rabbi Akiva /b disagrees and b says: On a Festival, five /b people read from the Torah; b and on Yom Kippur, seven /b people read; b and on Shabbat, six /b people read. b One may not decrease /b these numbers, b but one may add to them. /b , b Who is /b the i tanna /i of the mishna? b If /b you say it is b Rabbi Yishmael, /b it is b difficult /b due to the ruling with regard to b adding, /b as the mishna states that one may add additional readers but Rabbi Yishmael holds that one may not do so. b If /b you say it is b Rabbi Akiva, /b it is b difficult /b due to the ruling concerning the days on which there are b six and seven /b readers., b Rava said: /b It is b the i tanna /i of the school of Rabbi Yishmael, as it was taught in the school of Rabbi Yishmael: On a Festival, five /b people read from the Torah; b on Yom Kippur, six /b people read; b on Shabbat, seven /b people read. b One may not decrease these /b numbers b but one may add to them. /b This is b the statement of Rabbi Yishmael. /b ,The Gemara comments: If so, b there is a contradiction /b between the opinion of b Rabbi Yishmael, /b as expressed in the mishna, and the opinion of b Rabbi Yishmael /b himself, as recorded in the i baraita /i . The Gemara responds: b Two i tanna’im /i , /b students of Rabbi Yishmael, expressed different opinions b in accordance with /b the opinion of b Rabbi Yishmael. /b ,The Gemara asks: b Who /b is the i tanna /i who b taught that which is taught /b in a i baraita /i : b On a Festival, one is slow to arrive /b at the synagogue because one is busy preparing for the festive meal, b and one is quick to leave /b in order to eat; b on Yom Kippur, one is quick to arrive /b at the synagogue b and slow to leave; and on Shabbat, one is quick to arrive, /b as the meal has been prepared before Shabbat, b and quick to leave /b in order to eat the Shabbat meal? b Let us say /b it is b Rabbi Akiva, who holds /b that b an additional man /b reads from the Torah on Yom Kippur, which prolongs the service on that day. The Gemara rejects this suggestion: b Even /b if b you say /b it is b Rabbi Yishmael, /b one leaves the synagogue late because b the order of the day, /b i.e., the prayer service, b is /b very b long, /b as it includes many supplications and confessions.,A question is raised with regard to the number of readers on different days. b Corresponding to what /b were b these three, five, and seven, /b readers instituted? b Rabbi Yitzḥak bar Naḥmani and one /b other Sage b who was with him disagree about this. And who was /b that other scholar? b Rabbi Shimon ben Pazi. And some say /b that this was a matter of dispute between b Rabbi Shimon ben Pazi and one /b other scholar b who was with him. And who was /b that other scholar? b Rabbi Yitzḥak bar Naḥmani, and some say /b it was b Rabbi Shmuel bar Naḥmani. One said: /b These numbers b correspond /b to the number of Hebrew words in the three verses of b the Priestly Benediction. And one said: /b These numbers b correspond to the three guards of the door /b (II Kings 25:18), b five of /b the officers b who saw the king’s face /b (II Kings 25:19), b and the seven /b officers b who saw the king’s face /b (Esther 1:14).,Similarly, b Rav Yosef taught /b a i baraita /i : The b three, five, and seven /b people who read from the Torah correspond to the b three guards of the door, five of /b the officers b who saw the king’s face, /b and b the seven /b officers b who saw the king’s face. /b When Rav Yosef taught this, b Abaye said to him: What is the reason that until now the Master did not explain /b the matter b to us /b in this way? Rav Yosef b said to him: I did not know that you needed this /b information, as I thought that you were already familiar with the i baraita /i . b Have you /b ever b asked me something and I did not tell you? /b , b Ya’akov of Mina said to Rav Yehuda: Corresponding to whom were these six /b readers b on Yom Kippur /b instituted? Rav Yehuda b said to him: /b The number six b corresponds to the six /b people b who stood to Ezra’s right and the six /b people b who stood to his left, as it is stated: “And Ezra the Scribe stood upon a platform of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand, and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadanah, Zechariah, Meshullam” /b (Nehemiah 8:4).,The Gemara challenges this answer: b Those /b that stood to his left b were seven /b and not six. The Gemara responds: b Zechariah is /b the same as b Meshullam, /b that is to say, they are not two separate people, but rather one person with two names. b And why was he called Meshullam? Because he was perfect [ i mishlam /i ] in his actions. /b ,§ b The Sages taught /b in a i Tosefta /i ( i Megilla /i 3:11): b All /b people b count toward the quorum of seven /b readers, b even a minor and even a woman. However, the Sages said /b that b a woman should not read the Torah, out of respect for the congregation. /b , b A dilemma was raised before /b the Sages: With regard to the reader who b concludes [ i maftir /i ] /b the Torah reading and reads from the Prophets [ i haftara /i ], b what is /b the i halakha /i ; does he b count toward the quorum of seven /b readers? b Rav Huna and Rabbi Yirmeya bar Abba /b disagreed about this matter. b One said: He counts, and one said: He does not count. The one who said /b that b he counts /b toward the seven readers holds that opinion b because he reads /b from the Torah., b And the one who said /b that b he does not count /b holds b in accordance with /b the opinion of b Ulla, as Ulla said: For what /b reason b must /b the one b who concludes /b with a reading from b the Prophets read from the Torah first? /b It is b due to respect for the Torah, /b so that those present should not conclude that he was called up only to read from the Prophets because the honor due the Torah and the honor due the Prophets are equal. b And since /b he reads only b out of respect for the Torah, he is not included in the quorum /b of seven readers.,The Gemara b raises an objection /b based upon the following i baraita /i : b The one who concludes with /b a reading from b the Prophets may not /b read b fewer than twenty-one verses, corresponding to the seven who read from the Torah. /b Each one who reads from the Torah must read at least three verses, for a total of at least twenty-one verses. b And if it is so, /b that the one who reads the i haftara /i does not count toward the quorum of seven readers, and he is an eighth reader, the minimum number of verses that must be read from the Torah b is twenty-four /b and not twenty-one. The Gemara answers: b Since /b the one who reads the i haftara /i reads from the Torah first only b due to respect for the Torah, /b |
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120. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30| 115a. מותר בקניבת ירק (ואמר רבי חייא בר אבא אמר רבי יוחנן יום כיפורים שחל להיות בחול) מפצעין באגוזים ומפרכסין ברימונים מן המנחה ולמעלה מפני עגמת נפש דבי רב יהודה מקנבי כרבא דבי רבה גרדי קארי כיון דחזא דהוו קא מחרפי אמר להו אתא איגרתא ממערבא משמיה דר' יוחנן דאסיר:, br br big strongהדרן עלך ואלו קשרים /strong /big br br,מתני׳ big strongכל /strong /big כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן ובין שאין קורין בהן אע"פ שכתובים בכל לשון טעונים גניזה ומפני מה אין קורין בהם מפני ביטול בית המדרש:, big strongגמ׳ /strong /big איתמר היו כתובים תרגום או בכל לשון רב הונא אמר אין מצילין אותן מפני הדליקה ורב חסדא אמר מצילין אותן מפני הדליקה אליבא דמאן דאמר ניתנו לקרות בהן דכולי עלמא לא פליגי דמצילין כי פליגי אליבא דמאן דאמר לא ניתנו לקרות בהן רב הונא אמר אין מצילין דהא לא ניתנו לקרות בהן רב חסדא אמר מצילין משום בזיון כתבי הקדש תנן כל כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן בין שאין קורין בהן אע"פ שכתובין בכל לשון מאי לאו שקורין בהן נביאים ושאין קורין בהן כתובים אע"פ שכתובין בכל לשון דלא ניתנו לקרות בהן וקתני מצילין ותיובתא דרב הונא,אמר לך רב הונא ותסברא אימא סיפא טעונין גניזה השתא אצולי מצילינן גניזה מיבעי אלא רב הונא מתרץ לטעמיה ורב חסדא מתרץ לטעמיה רב הונא מתרץ לטעמיה בין שקורין בהם נביאים ובין שאין קורין בהם כתובים במה דברים אמורים שכתובין בלשון הקדש אבל בכל לשון אין מצילין ואפילו הכי גניזה בעו רב חסדא מתרץ לטעמיה בין שקורין בהן נביאים ובין שאין קורין בהן כתובים אע"פ שכתובין בכל לשון נמי מצילין והכי קאמר ומקק שלהן טעונין גניזה,מיתיבי היו כתובים תרגום וכל לשון מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא האי תנא סבר ניתנו לקרות בהן ת"ש היו כתובין גיפטית מדית עיברית עילמית יוונית אע"פ שלא ניתנו לקרות בהן מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא תנאי היא דתניא היו כתובין תרגום ובכל לשון מצילין אותן מפני הדליקה ר' יוסי אומר אין מצילין אותן מפני הדליקה,אמר ר' יוסי מעשה באבא חלפתא שהלך אצל רבן גמליאל בריבי לטבריא ומצאו שהי' יושב על שלחנו של (יוחנן הנזוף) ובידו ספר איוב תרגום והוא קורא בו אמר לו זכור אני ברבן גמליאל אבי אביך שהיה עומד ע"ג מעלה בהר הבית והביאו לפניו ספר איוב תרגום ואמר לבנאי שקעהו תחת הנדבך אף הוא צוה עליו וגנזו ר' יוסי ברבי יהודה אומר עריבה של טיט כפו עליו אמר רבי שתי תשובות בדבר חדא וכי טיט בהר הבית מנין ועוד וכי מותר לאבדן ביד אלא מניחן במקום התורפה והן מרקיבין מאליהן מאן תנאי | 115a. b trimming vegetables is permitted. And Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b If b Yom Kippur occurs on /b a b weekday, one may crack nuts and remove pomegranate seeds from /b the late b afternoon and onward, /b because doing so involves no actual labor and b due to anxiety, /b i.e., if a person does not know that there is food prepared for when the fast ends, he suffers more during the final hours of the day (Rabbi Zeraḥia HaLevi). The Gemara relates: The members of b Rav Yehuda’s house would trim cabbage. /b The members of b Rabba’s house would scrub gourds. Once /b Rabba b saw /b that b they were doing /b this b early, /b before the late afternoon, b he said to them: A letter came from the West, /b i.e., from Eretz Yisrael, b in the name /b of b Rabbi Yoḥa, /b saying that doing so is b prohibited. /b ,, strong MISHNA: /strong With regard to b all sacred writings, one may rescue them from the fire /b on Shabbat, b whether they are read /b in public, e.g., Torah or Prophets scrolls, b or whether they are not read /b in public, e.g., Writings scrolls. This ruling applies b even though they were written in any /b foreign b language. /b According to the Rabbis, those scrolls are not read in public, but they are still sacred and require burial. b And why /b does b one not read /b the Writings on Shabbat? b Due to suspension /b of Torah study b in the study hall. /b People came to the study hall at specific times on Shabbat to hear words of i halakha, /i and other texts were not allowed at those times., strong GEMARA: /strong b It was stated /b that i amora’im /i debated the status of sacred writings b written in /b Aramaic b translation or in any /b other b language. Rav Huna said: One may not rescue them from the fire /b on Shabbat. b And Rav Ḥisda said: One may rescue them from the fire /b on Shabbat. The Gemara adds: b According to the one who said /b that sacred writings written in other languages b may be read, everybody agrees /b that b one may rescue /b them. b Where they argue /b is b according to the one who said that they may not be read. Rav Huna said: One may not rescue /b them, b as they may not be read. /b Whereas b Rav Ḥisda said: One may rescue /b them b due to disgrace to sacred writings /b that will result. b We learned /b in the mishna: With regard to b all sacred writings, one may rescue them from the fire /b on Shabbat b whether they are read /b in public b or whether they are not read /b in public, b even if they are written in any /b foreign b language. What, is it not /b that the phrase: b “That they are read” /b is referring to the books of the b Prophets, and /b the phrase: b “That they are not read” /b is referring to the b Writings? Even though these are /b books b written in any /b foreign b language, which may not be read, it is taught that one may save them. /b This then is b a conclusive refutation of /b the opinion of b Rav Huna. /b , b Rav Huna /b could have b said to you: And /b do b you understand /b the mishna that way? b Say the latter clause /b of the mishna, which states: They b require burial. /b This is unnecessary, as b now, /b that it was mentioned that b we rescue them /b from the fire, b is it necessary /b to say that they require b burial? Rather, /b the mishna must be emended. b Rav Huna reconciles /b the mishna b in accordance with his reasoning, and Rav Ḥisda reconciles /b the mishna b in accordance with his reasoning. Rav Huna reconciles /b this b in accordance with his reasoning: Whether they are read /b is referring to the b Prophets, and whether they are not read /b is referring to the b Writings. In what /b case b is /b this b statement said? It is /b in a case b where they are written in the holy tongue, but /b if they are not written in Hebrew but b in any /b other b language, /b they are b not rescued /b from the fire on Shabbat, b and even so, they require burial. Rav Ḥisda reconciles /b the mishna b in accordance with his reasoning: Whether they are read /b is referring to the b Prophets, and whether they are not read /b is referring to the b Writings, even if they are written in any language /b other than Hebrew, they are b also rescued. And this is what /b the mishna b is saying: And even the decayed /b sections of parchment b require burial. /b ,The Gemara b raises an objection /b from that which was taught in a i baraita /i : If b they were written in /b Aramaic b translation /b or in b any language /b other than Hebrew, b they are rescued from the fire /b on Shabbat. And this is a b conclusive refutation /b of the opinion of b Rav Huna, /b who states that these are not rescued. b Rav Huna /b could have b said to you: This i tanna /i holds /b that sacred writings not written in Hebrew b may be read, /b whereas Rav Huna stated his ruling in accordance with the opinion of the i tanna /i who holds that they may not be read, and therefore may not be rescued. b Come /b and b hear /b another proof from that which was taught in a different i baraita /i : Sacred writings that b were written /b in b Coptic, /b Egyptian; b Median; i Ivrit /i , /b i.e., ancient Hebrew script; b Eilamitic; /b or b Greek are rescued from the fire /b on Shabbat, b even though they may not be read. /b This is a b conclusive refutation /b of the opinion of b Rav Huna, /b who holds that they are not rescued. b Rav Huna /b could have b said to you: This is /b a dispute between b i tanna’im, /i as it was taught /b in a i baraita /i : If b they were written in /b Aramaic b translation or in any language /b other than Hebrew, b one may rescue them from the fire /b on Shabbat. b Rabbi Yosei says: One may not rescue them from the fire. /b , b Rabbi Yosei said: /b There was b an incident involving /b my b father, Ḥalafta, who went to the esteemed Rabban Gamliel /b of Yavne in b Tiberias, where he found him sitting at the table of Yoḥa HaNazuf and in his hand /b there was b a translation of the book of Job, and he was reading /b from b it. /b Yoḥa b said to /b Rabban Gamliel of Yavne: b I remember Rabban Gamliel, your father’s father, who was standing on top of a step on the Temple Mount. And they brought before him a translation of the book of Job, and he said to the builder: Bury this /b book b under the course of bricks. /b When he heard of that incident, Rabban Gamliel of Yavne b ordered that it /b be buried b and he buried it. Rabbi Yosei, son of Rabbi Yehuda, says /b that on the Temple Mount b they overturned a large bowl of mortar on it. Rabbi /b Yehuda HaNasi b said: /b There are b two responses to this /b that prove that it did not happen: b One, from where would they get mortar on the Temple Mount? /b Construction on the Temple Mount was performed with other materials, not with mortar. b And furthermore, is it permitted to /b actively b destroy /b even sacred writings that are not read, b with one’s hands? Rather, /b at the very least b they leave them in a neglected place, /b where they are likely to decompose quickly, b and they decay on their own. /b The Gemara seeks to clarify: b Who are /b the b i tanna’im /i /b who dispute this i halakha /i according to Rav Huna? |
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121. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 479| 24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח | 24b. a candelabrum b of five or of six or of eight /b lamps. b But one may not fashion /b a candelabrum with b seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. b Rabbi Yosei bar Yehuda says: Also, one may not fashion /b a candelabrum b of wood, in the manner that the kings of the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages b said to /b Rabbi Yosei bar Yehuda: b From there /b you seek to bring b a proof? /b There the branches of the candelabrum b were /b comprised of b spits [ i shippudin /i ] of iron and they covered them with tin. /b Later, when b they grew richer /b and could afford a candelabrum of higher-quality material, b they fashioned them from silver. /b When b they grew even richer, they fashioned them from gold. /b Still, Abaye proves from this i baraita /i that the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: b And is it /b really b permitted /b to form images of b those attendants /b concerning b which it is impossible to reproduce their likeness? Isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), comes to teach: b You shall not make images of My attendants that serve before Me on high. /b Apparently, this includes the sun and the moon. b Abaye said: /b This does not include the sun and the moon, as b the Torah prohibited only /b the fashioning of b an image of /b all b four faces /b of the creatures of the Heavenly Chariot b together /b (see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: b However, if /b that is b so, let /b the fashioning of an image of b a human face [ i partzuf /i ] alone be permitted. Why, /b then, b is it taught /b in a i baraita /i : b All faces are permitted /b for ornamental purposes, b except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard /b that there is a different reason why one may not form an image of a human face, as the verse states: b “You shall not make with Me [ i iti /i ]” /b (Exodus 20:19). This can be read as: b You shall not make Me [ i oti /i ]. /b Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: b And is it permitted /b to form images of b other attendants? Isn’t it taught /b in another i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), teaches that b you shall not make images of My attendants that serve before Me on high, for example, i ofanim /i and seraphim and the sacred i ḥayyot /i and the ministering angels. Abaye said: The Torah prohibited only /b those b attendants that are /b found b in the upper Heaven, /b i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: b And is it permitted /b to form images of b those /b bodies found b in the lower heaven? Isn’t it taught /b in a i baraita /i : “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b “that is in heaven” /b comes b to include /b the b sun, /b the b moon, /b the b stars, and /b the b constellations. /b The term b “above” /b serves b to include the ministering angels. /b Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: b When that /b i baraita /i b is taught, /b it is in reference to the prohibition b against worshipping them. /b However, there is no prohibition against forming an image in their likeness.,The Gemara asks: b If /b that i baraita /i is referring to b the prohibition against worshipping them, /b then b even a tiny worm /b should b also /b be prohibited. The Gemara answers: b Yes, it is indeed so, as it is taught /b in the same i baraita /i with regard to the continuation of the verse, b “in the earth” /b comes b to include mountains and hills, seas and rivers, streams and valleys; “beneath” /b comes b to include a tiny worm. /b If so, it is indeed possible to explain that the entire i baraita /i is referring to the prohibition against idol worship.,The Gemara raises yet another objection: b And is the mere fashioning /b of images of the celestial bodies b permitted? Isn’t it taught /b in another i baraita /i : b “You shall not make with Me /b gods of silver” (Exodus 20:19). This verse teaches that b you shall not make images of My attendants that serve before Me, for example /b the b sun, /b the b moon, /b the b stars and /b the b constellations. /b This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of b Rabban Gamliel is different, as others, /b i.e., gentiles, b fashioned /b those images b for him, /b and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: b But /b there is the case of b Rav Yehuda, as others fashioned for him /b a seal in the form of a human being, b and Shmuel said to Rav Yehuda, /b who was his student: b Sharp-witted one, blind this one’s eyes, /b i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: b There, /b in the case of Rav Yehuda, b his was a protruding seal, /b i.e., the image projected from the ring, and Shmuel prohibited it b due to /b the potential b suspicion /b that he had an object of idol worship in his hand. b As it is taught /b in a i baraita /i : With regard to b a ring, /b if b its seal protrudes it is prohibited to place it /b on one’s finger, due to the suspicion of idol worship, b but it is permitted to seal /b objects b with it. /b In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if b its seal is sunken, it is permitted to place it /b on one’s finger, b but it is prohibited to seal /b objects b with it, /b as that creates a protruding image.,The Gemara asks: b And are we concerned about /b arousing b suspicion /b in a case of this kind? b But /b what about that b certain synagogue that had been /b destroyed in Eretz Yisrael and its stones were b relocated and /b it was rebuilt so that it b sat in Neharde’a, /b and b there was a statue [ i andarta /i ] /b of the king b in it. And /b nevertheless b Rav and Shmuel and Shmuel’s father and Levi would /b all b enter and pray there and they were not concerned about /b arousing b suspicion. /b The Gemara answers: When b many /b Jews are present it b is different, /b as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: b But isn’t Rabban Gamliel an individual? /b According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: b Since he is the i Nasi /i , /b the head of the Great Sanhedrin, b many /b people b were /b always b found with him, /b and therefore there was no room for suspicion. The Gemara suggests an alternative answer: b If you wish, say /b that these images were not whole; rather, they b were /b formed b from pieces /b of images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: b If you wish, say: /b Rabban Gamliel b did /b this b to teach himself, /b which is not prohibited, as b it is written: “You shall not learn to do /b after the abominations of those nations” (Deuteronomy 18:9), which indicates: b However, you may learn to understand and to teach. /b In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strong MISHNA: /strong There was b an incident /b in b which two /b witnesses b came /b to testify about the new moon, b and they said: We saw /b the waning moon b in the morning in the east, /b |
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122. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 33| 11b. והרי טענה דכתיב (שמות כב, ו) כי יתן איש אל רעהו כסף או כלים לשמור ותנן שבועת הדיינין הטענה שתי כסף וההודאה שוה פרוטה,התם דומיא דכלים מה כלים שנים אף כסף שנים ומה כסף דבר חשוב אף כלים דבר חשוב,והרי מעשר דכתיב (דברים יד, כה) וצרת הכסף בידך ותנן הפורט סלע ממעות מעשר שני כסף הכסף ריבה,והרי הקדש דכתיב ונתן הכסף וקם לו ואמר שמואל הקדש שוה מנה שחיללו על שוה פרוטה מחולל התם נמי כסף כסף יליף ממעשר,והרי קידושי אשה דכתיב (דברים כד, א) כי יקח איש אשה ובעלה וגמר קיחה (בראשית כג, יג) קיחה משדה עפרון ותנן בית הלל אומרים בפרוטה ובשוה פרוטה נימא רב אסי דאמר כבית שמאי,אלא אי איתמר הכי איתמר אמר רב יהודה אמר רב אסי כל כסף קצוב האמור בתורה כסף צורי ושל דבריהם כסף מדינה,מאי קמ"ל תנינא חמש סלעים של בן שלשים של עבד חמשים של אונס ושל מפתה מאה של מוציא שם רע כולם בשקל הקודש במנה צורי,ושל דבריהם כסף מדינה איצטריכא ליה דלא תנן דתניא התוקע לחבירו נותן לו סלע ולא תימא מאי סלע ארבע זוזי אלא מאי סלע פלגא דזוזא דעבידי אינשי דקרו לפלגא דזוזא איסתירא,רבי שמעון בן לקיש אומר טעמייהו דבית שמאי כדחזקיה דאמר חזקיה אמר קרא (שמות כא, ח) והפדה מלמד שמגרעת מפדיונה ויוצאה,אי אמרת בשלמא דיהב לה דינר היינו דמגרעה ואזלה עד פרוטה אלא אי אמרת דיהב לה פרוטה מפרוטה מי מגרעה ודלמא ה"ק רחמנא היכא דיהב לה דינר תיגרע עד פרוטה היכא דיהב לה פרוטה לא תיגרע כלל | 11b. b But /b with regard to b a claim that /b someone has not returned a deposit or loan, when the defendant admits that only part of the claim is true, b it is written: “If a man deliver to his neighbor money or vessels to guard /b and it be stolen out of the man’s house” (Exodus 22:6). The following verses teach that if the thief is not found, the case is brought to a court, where the defendant must take an oath. b And we learned /b in a mishna with regard to one who admits to part of a claim ( i Shevuot /i 38b): b The oath /b administered b by the judges /b to one who admits to part of a claim is administered only when b the claim /b is for at least b two silver /b i ma’a /i , b and the /b defendant’s b admission /b is to at least b the value of one i peruta /i . /b If every sum of money mentioned in the Torah is referring to Tyrian coinage, how did the Sages arrive at the amount of two i ma’a /i in this case?,The Gemara explains: b There, /b the i halakha /i is derived from a juxtaposition, as the “money” mentioned in the verse is b similar to “vessels”: Just as /b the word b “vessels” /b indicates at least b two, so too “money” /b is referring to at least b two /b coins. b And just as money is a significant item, so too /b the b vessels /b must be b a significant item. /b ,The Gemara asks: b But /b there is the case of the redemption of second b tithe, as it is written: “And bind up the money in your hand” /b (Deuteronomy 14:25). b And /b yet b we learned /b in a mishna ( i Ma’aser Sheni /i 2:8): With regard to b one who exchanges /b copper coins b of second-tithe money /b for b a i sela /i , /b Beit Shammai say: He may exchange the copper coins for the entire silver i sela /i . This mishna indicates that second-tithe money, mentioned in the Torah, can be in the form of copper coins, and it is not required to be in the form of silver coins. The Gemara explains that the verse does not say b money, /b but b “the money.” /b The addition of the article b serves as an amplification. /b In other words, this addition teaches that second-tithe money can be in any coinage, including copper coins.,The Gemara asks: b But /b there is the case of b consecrated /b property, b as it is written: “And he will give the money and it will be assured to him” /b (see Leviticus 27:19). b And Shmuel says: /b With regard to b consecrated /b property b worth one hundred dinars, which was redeemed for /b an item b worth one i peruta /i , it is redeemed. /b Although the word “money” is stated in the Torah, a copper i peruta /i may be used. The Gemara answers: b There too, /b there is a reason for this unusual i halakha /i , as b he derives /b this ruling from a verbal analogy of the terms b “money” /b mentioned here and b “money” from tithes. /b Consequently, one may use any type of coin in this case as well.,The Gemara asks: b But /b there is the case of b the betrothal of a woman, as it is written: “When a man takes a woman and engages in sexual intercourse with her” /b (Deuteronomy 24:1), b and one derives /b betrothal through money by a verbal analogy of the term b “taking” /b used here and b “taking” from /b the case of b the field of Ephron. And /b yet b we learned /b in the mishna that b Beit Hillel say /b one can betroth a woman b with one i peruta /i or with /b any item that is b worth one i peruta /i . /b If so, b shall we say /b that b Rav Asi, /b who claims that all sums of money mentioned in the Torah are in Tyrian coinage, b stated /b his opinion b in accordance with /b the opinion of b Beit Shammai? /b , b Rather, /b the Gemara suggests an alternative explanation: b If /b this b was stated, /b it b was stated like this: Rav Yehuda says /b that b Rav Asi says: Every set /b amount of b money stated in the Torah, /b i.e., when a specific amount is mentioned, is referring to b Tyrian coinage, and /b any amount of money set b by rabbinic law /b is in b provincial coinage. /b ,The Gemara asks: If so, b what is /b Rav Asi b teaching us? /b We have already b learned /b all of these i halakhot /i explicitly ( i Bekhorot /i 49b): The payment of b five i sela /i for /b the redemption of a firstborn b son /b (Numbers 18:16);the payment of b thirty /b i sela /i b for a slave, /b paid by the owner of the ox that killed the slave (Exodus 21:32); the b fifty /b i sela /i paid b by a rapist and by a seducer /b (Deuteronomy 22:29); the b one hundred /b i sela /i paid b by a defamer /b (Deuteronomy 22:19); b all of these are /b paid b in the sacred shekel, /b which is b one hundred dinars in Tyrian /b coinage. All of the cases in which a defined amount is mentioned by the Torah have already been taught, and it is unclear what Rav Asi adds.,The Gemara answers: b It was necessary for /b Rav Asi to teach: b And /b any amount of money set b by rabbinic law /b is in b provincial coinage, as we did not learn /b that i halakha /i in that mishna. b As it is taught /b in a i baraita /i : The Sages established that b one who strikes another /b as an act of disrespect b must give him one i sela /i /b as a fine. b And /b Rav Asi is teaching that one should b not say: What /b is the meaning of b one i sela /i ? /b It is a Tyrian i sela /i worth b four dinar. Rather, what /b is the meaning of b one i sela /i ? /b This is the i sela /i of provincial coinage, which is worth b half a dinar, as people commonly call half a dinar /b by the name b i sela /i [ i isteira /i ]. /b , b Rabbi Shimon ben Lakish says /b a different explanation: b The reasoning of Beit Shammai, /b that the minimum amount with which a woman can be betrothed is one dinar, is b in accordance with /b the opinion b of Ḥizkiyya. As Ḥizkiyya says /b that b the verse states /b with regard to a Hebrew maidservant: b “Then he shall let her be redeemed” /b (Exodus 21:8), which b teaches that she can deduct /b an amount b from /b the price of b her redemption and leave /b before her time of slavery is complete. If she comes into possession of money, she can pay the master for her value, less the work she has performed. Beit Shammai derive the i halakhot /i of regular betrothal from the case of a Hebrew maidservant, as explained below., b Granted, if you say that /b when she was acquired b he gave her /b at least b one dinar, this is /b the meaning of the statement b that she may continually deduct /b from that amount b up to one i peruta /i . But if you say that /b he b gave her one i peruta /i /b when he purchased her as a maidservant, can b she deduct from one i peruta /i ? /b One i peruta /i is already the smallest possible sum of money. The Gemara rejects this argument: b But perhaps this is what the Merciful One is saying: /b In a case b where he gave her one dinar, she deducts /b from that amount b up to one i peruta /i ; /b in b a case where he gave her one i peruta /i she cannot deduct at all. /b If he paid one i peruta /i for her, the option of redemption does not apply. |
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123. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 34, 36| 3b. משום בניו אורחא הוא,והכתיב (שמואל א כה, כ) והיא רוכבת על החמור התם משום ביעתותא דליליא אורחא הוא ואיבעית אימא משום ביעתותא דליליא ליכא משום ביעתותא דדוד איכא ואיבעית אימא ביעתותא דדוד נמי ליכא משום ביעתותא דהר איכא,ובאורייתא מי לא כתיב טמא אלא כל היכא דכי הדדי נינהו משתעי בלשון נקיה כל היכא דנפישין מילי משתעי בלשון קצרה כדאמר רב הונא אמר רב ואמרי לה אמר רב הונא אמר רב משום ר"מ לעולם ישנה אדם לתלמידו דרך קצרה,וכל היכא דכי הדדי נינהו משתעי בלשון כבוד והא רוכבת ויושבת דכי הדדי נינהו וקאמר רוכבת רכבת כתיב,הנהו תרי תלמידי דהוו יתבי קמיה דרב חד אמר שויתינן האי שמעתא כדבר אחר מסנקן וחד אמר שויתינן האי שמעתא כגדי מסנקן ולא אישתעי רב בהדי דהאיך,הנהו תרי תלמידי דהוו יתבי קמיה דהלל וחד מינייהו רבן יוחנן בן זכאי ואמרי לה קמיה דרבי וחד מינייהו רבי יוחנן חד אמר מפני מה בוצרין בטהרה ואין מוסקין בטהרה וחד אמר מפני מה בוצרין בטהרה ומוסקין בטומאה אמר מובטח אני בזה שמורה הוראה בישראל ולא היה ימים מועטים עד שהורה הוראה בישראל,הנהו תלתא כהני חד אמר להו הגיעני כפול וחד אמר הגיעני כזית וחד אמר הגיעני כזנב הלטאה בדקו אחריו ומצאו בו שמץ פסול,והא (תניא) אין בודקין מן המזבח ולמעלה,לא תימא שמץ פסול אלא אימא שחץ פסול ואי בעית אימא שאני התם דאיהו דארע נפשיה,ההוא ארמאה דהוה סליק ואכיל פסחים בירושלים אמר כתיב (שמות יב, מג) כל בן נכר לא יאכל בו (שמות יב, מח) כל ערל לא יאכל בו ואנא הא קאכילנא משופרי שופרי,אמר ליה רבי יהודה בן בתירא מי קא ספו לך מאליה אמר ליה לא כי סלקת להתם אימא להו ספו לי מאליה כי סליק אמר להו מאליה ספו לי אמרו ליה אליה לגבוה סלקא,אמרו ליה מאן אמר לך הכי אמר להו רבי יהודה בן בתירא אמרו מאי האי דקמן בדקו בתריה ואשכחוהו דארמאה הוא וקטלוהו שלחו ליה לרבי יהודה בן בתירא שלם לך ר' יהודה בן בתירא דאת בנציבין ומצודתך פרוסה בירושלים,רב כהנא חלש שדרוה רבנן לר' יהושע בריה דרב אידי אמרו ליה זיל בדוק מאי דיניה אתא אשכחיה דנח נפשיה קרעיה ללבושיה ואהדריה לקרעיה לאחוריה ובכי ואתי אמרו ליה נח נפשיה אמר להו אנא לא קאמינא (משלי י, יח) ומוציא דבה הוא כסיל,יוחנן חקוקאה נפק לקרייתא כי אתא אמרו ליה חיטין נעשו יפות אמר להם שעורים נעשו יפות אמרו ליה צא ובשר לסוסים ולחמורים דכתיב (מלכים א ה, ח) השעורים והתבן לסוסים ולרכש מאי הוי ליה למימר אשתקד נעשו חיטין יפות אי נמי עדשים נעשו יפות: | 3b. b due to his children, /b as b it is standard practice /b for children to ride.,The Gemara raises another difficulty. b But isn’t it written /b with regard to Abigail: “And it was so, b as she rode on her donkey /b and came down by the covert of the mountain” (I Samuel 25:20). This verse employs the language of riding in reference to a woman on a donkey. The Gemara answers: b There, due to the fear of the night, it is standard practice /b for a woman to ride and not merely sit on the donkey. b And if you wish, say /b instead: b There is no /b consideration b due to the fear of the night /b that would explain why she was permitted to ride in the regular manner; rather, b there is /b a consideration b due to fear of David. And if you wish, say /b instead: b There is no /b consideration b due to fear of David either; /b however, b there is /b a consideration b due to the fear of /b the incline when riding down b the mountain. /b ,The Gemara asks: b But isn’t /b the word b impure written in the Torah? /b Apparently, the Torah does not consistently employ euphemisms, and indeed the word impure appears regularly. b Rather, anywhere that /b two phrases b are equal /b in length, the verse b speaks /b employing b a euphemism. Anywhere that the words /b of the euphemism b are /b more b numerous, /b requiring a lengthier description, the Torah b speaks /b employing b concise language, in accordance with /b that b which Rav Huna said /b that b Rav said, and some say it /b was b Rav Huna /b who b said /b that b Rav said in the name of Rabbi Meir: A person should always teach his student in a concise manner. /b ,The Gemara asks: b And anywhere that /b the phrases b are equal in /b length, does the verse always b speak /b employing b dignified language? Aren’t /b the Hebrew words for b rides [ i rokhevet /i ], /b spelled: i Reish /i , i vav /i , i kaf /i , i beit /i , i tav /i ; b and sits [ i yoshevet /i ], /b spelled: i Yod /i , i vav /i , i shin /i , i beit /i , i tav /i , b of equal /b length, and yet the verse b states: Rides /b (I Samuel 25:20). The Gemara answers: The Hebrew word for b rides is written /b without a i vav /i in the defective form, rendering it shorter than the term for sits. Brevity takes precedence over dignified language.,The Gemara relates an incident involving the use of appropriate language: There were b these two students who were sitting before Rav /b and were weary from studying a complex issue. b One /b of them b said: This i halakha /i /b we are studying b is rendering us /b as tired b as a tired [ i mesankan /i ] something else, /b a euphemism for a pig. b And /b the other b one said: This i halakha /i is rendering us /b as tired b as a tired kid. Rav /b would b not speak with that /b student who made reference to a pig, as one who speaks inappropriately is undoubtedly flawed in character.,The Gemara additionally relates that there were b these two students who were sitting before Hillel, and one of them /b was b Rabban Yoḥa ben Zakkai. And some say /b they were sitting b before Rabbi /b Yehuda HaNasi, b and one of them was /b the i amora /i b Rabbi Yoḥa. One /b of them b said: Due to what /b reason need b one /b be careful to b harvest grapes in /b a state of b ritual purity, /b by insisting on the use of pure vessels, b and one need not harvest olives in /b a state of b ritual purity? And /b the other b one said /b the same point, only he worded it differently: b Due to what /b reason need b one harvest grapes in /b a state of b ritual purity, but one /b may b harvest olives in /b a state of b ritual impurity? /b Their teacher b said: I am certain that this /b first student, who spoke in a clean manner, will b issue /b halakhic b rulings in Israel. /b The Gemara adds: b And /b it was b not /b even b a few days later that he issued /b halakhic b rulings in Israel. /b ,The Gemara relates an incident involving the use of appropriate language. There were b these three priests /b in the Temple, each of whom received a portion of the showbread divided among the priests. Since there were many priests, each one received only a small amount. b One said to them: I received a bean-sized /b portion. b And one said: I received an olive-bulk. And one said: I received /b a portion the size b of a lizard’s tail. They investigated the background /b of the latter priest, who used the imagery of an impure creeping animal, b and they found a trace [ i shemetz /i ] of disqualification in his /b background. The Gemara assumes that they found a problem in his lineage that disqualified him from the priesthood. ,The Gemara asks: b But wasn’t /b it b taught /b in a i baraita /i that b one does not investigate /b a priest’s lineage b beyond the altar? /b When the court investigated the lineage of a priest, they would investigate his ancestry only until they discovered a priest who sacrificed offerings on the altar. At that point, they would halt the investigation. A priest of questionable lineage would certainly not have been permitted to serve on the altar. However, in this incident the lineage of a priest who had brought offerings was indeed called into question.,The Gemara rejects this contention: b Do not say /b that they found b a trace [ i shemetz /i ] of disqualification, /b referring to his lineage. b Rather, say /b that they found b arrogance [ i shaḥatz /i ] of disqualification, /b and for that reason he was disqualified from the priesthood. b And if you wish, say /b instead: b There it is different, as he cast aspersions upon himself. /b Although it is generally assumed that any priest who participates in the Temple service is qualified to do so, this priest discredited his own lineage through his conduct.,With regard to the investigation of the priestly lineage, the Gemara relates: b A certain gentile would ascend /b on the pilgrimage to Jerusalem, claiming he was Jewish, b and eat Paschal /b lambs b in Jerusalem. /b He would then return home and boast about how he had tricked the Jews. b He said: It is written: /b “This is the statute of the Paschal lamb; b no foreigner may eat of it” /b (Exodus 12:43), and another verse says: b “Any uncircumcised man shall not eat of it” /b (Exodus 12:48). b And /b yet, b I ate from the finest of the fine /b portions of the Paschal lamb., b Rabbi Yehuda ben Beteira said to him, /b in an attempt to thwart any repetition of this action: b Did they feed you from the fat tail /b of the lamb? Do you really think they gave you the finest portion? The gentile was ignorant of the fact that the fat tail is sacrificed on the altar, not eaten. The gentile b said to him: No. /b Rabbi Yehuda ben Beteira replied: If so, b when you ascend there /b next time, b say to them: Feed me the fat tail. /b The next year b when he ascended, he said to /b the other members of the group he joined: b Feed me from the fat tail. They said to him: The fat tail is /b offered b up to God. /b , b They said to him: Who said that to you, /b to ask for that portion? b He said to them /b testily: It was b Rabbi Yehuda ben Beteira. They said: What is this /b incident that has come b before us? /b Could Rabbi Yehuda ben Beteira have told him to eat the fat tail? This matter must be investigated further. b They investigated his background and found that he was a gentile, and /b they b killed him. They sent /b a message b to Rabbi Yehuda ben Beteira: Peace unto you, Rabbi Yehuda ben Beteira, as you /b are b in Netzivin and your net is spread in Jerusalem. /b Despite your distance from Jerusalem, you enabled us to apprehend a person who deceived us.,The Gemara relates another incident in praise of one who is careful to refrain from improper or negative language. b Rav Kahana fell ill, and the Sages sent Rabbi Yehoshua, son of Rav Idi, /b as their emissary to him. b They said to him: Go /b and b assess what is /b Rav Kahana’s b condition /b at present. Rabbi Yehoshua, son b of /b Rav Idi, b went and found that /b Rav Kahana b had passed away. He rent his garment and turned /b his garment around so b the tear /b would be b behind him /b and would not be immediately apparent, b and he was crying /b as he b was coming. They said to him: Did /b Rav Kahana b pass away? He said to them: I did not say /b that, as the verse states: b “And he who utters slander is a fool” /b (Proverbs 10:18). This verse indicates that it is undesirable to be a bearer of bad tidings, and if one must inform others of the unfortunate news, he should do so in an indirect manner.,The Gemara continues to cite examples of clean language: b Yoḥa from Ḥakuk went to the villages. When he came, they said to him: /b Did the b wheat /b crop b develop nicely? /b Reluctant to say that the wheat crop did not develop nicely, b he said to them: /b The b barley /b crop b developed nicely, /b leaving them to draw their own conclusion. b They said to him, /b mockingly: b Go out and inform the horses and donkeys /b about the barley, b as it is written: “Barley and hay for the horses and swift steeds” /b (I Kings 5:8). The Gemara asks: b What could he have said /b to better express the bad news euphemistically? The Gemara answers: He could have said: b Last year’s wheat /b crop b developed nicely. Alternatively, /b he could have said that this year’s crop of b lentils, /b which is also food for people, b has developed nicely. /b |
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124. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 37| 47b. הכף,וכן היה רבי שמעון (בן יוחי) אומר שלשה סימנין נתנו חכמים באשה מלמטה וכנגדן מלמעלה פגה מלמעלה בידוע שלא הביאה שתי שערות בוחל מלמעלה בידוע שהביאה שתי שערות צמל מלמעלה בידוע שנתמעך הכף,מאי כף אמר רב הונא מקום תפוח יש למעלה מאותו מקום כיון שמגדלת מתמעך והולך שאלו את רבי הלכה כדברי מי שלח להו כדברי כולן להחמיר,רב פפא ורב חיננא בריה דרב איקא חד מתני אהא וחד מתני אחצר צורית דתנן איזוהי חצר צורית שחייבת במעשר ר"ש אומר חצר הצורית שהכלים נשמרים בתוכה,מאי חצר הצורית אמר רבה בר בר חנה א"ר יוחנן שכן בצור מושיבין שומר על פתח החצר ר"ע אומר כל שאחד פותח ואחד נועל פטורה,ר' נחמיה אומר כל שאין אדם בוש לאכול בתוכה חייבת רבי יוסי אומר כל שנכנסים לה ואין אומרים לו מה אתה מבקש פטורה,ר' יהודה אומר שתי חצרות זו לפנים מזו הפנימית חייבת והחיצונה פטורה,שאלו את רבי הלכה כדברי מי אמר להו הלכה כדברי כולן להחמיר, big strongמתני׳ /strong /big בת עשרים שנה שלא הביאה שתי שערות תביא ראיה שהיא בת עשרים שנה והיא איילונית לא חולצת ולא מתיבמת,בן עשרים שנה שלא הביא שתי שערות יביאו ראיה שהוא בן עשרים שנה והוא סריס לא חולץ ולא מיבם אלו דברי בית הלל בית שמאי אומרים זה וזה בן שמונה עשרה,ר' אליעזר אומר הזכר כדברי בית הלל והנקבה כדברי בית שמאי שהאשה ממהרת לבא לפני האיש, big strongגמ׳ /strong /big ורמינהי אחד לי בן תשע שנים ויום אחד ואחד לי בן עשרים שלא הביא שתי שערות,אמר רב שמואל בר רב יצחק אמר רב והוא שנולדו בו סימני סריס אמר רבא דיקא נמי דקתני והוא סריס ש"מ,וכי לא נולדו לו סימני סריס עד כמה תני ר' חייא עד רוב שנותיו,כי אתו לקמיה דרבי חייא אי כחיש אמר להו אבריוה אי בריא אמר להו אכחשוה דהני סימנים זימנין דאתו מחמת כחישותא זימנין דאתו מחמת בריאותא,אמר רב הלכתא בכולי פרקא מעת לעת ועולא אמר דתנן תנן ודלא תנן לא תנן,בשלמא לעולא היינו דקתני הכא יום אחד והכא לא קתני אלא לרב ליתני,ועוד תני רבי יוסי בן כיפר אומר משום רבי אליעזר שנת עשרים שיצאו ממנה שלשים יום הרי היא כשנת עשרים לכל דבריה וכן הורה רבי בלוד שנת שמנה עשרה שיצאו ממנה שלשים יום הרי היא כשנת שמנה עשרה לכל דבריה,בשלמא דרבי ודרבי יוסי בן כיפר לא קשיא הא כבית שמאי הא כבית הילל אלא לרב קשיא,תנאי היא דתניא שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה,שש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת,שנה האמורה בקדשים מנא לן אמר רב אחא בר יעקב אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא שנה של מנין עולם,שנה האמורה בבתי ערי חומה מנלן אמר קרא (ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנת של מנין עולם שתי שנים שבשדה אחוזה מנלן אמר קרא {ויקרא כה } במספר | 47b. of b the protuberance above the womb, /b the mons pubis., b And Rabbi Shimon /b ben Yoḥai b would likewise say: The Sages provided three signs /b indicating puberty b in a woman below, /b i.e., near her vagina, b and /b they stated three b corresponding /b signs b above. /b If a woman has the signs of b an unripe fig above, it is known that she has not grown two /b pubic b hairs; /b if she has the signs of b a ripening fig above, it is known that she has grown two hairs; /b and if she has the signs of b a ripe fig above, it is known that the protuberance has softened. /b ,The Gemara asks: b What /b is this b protuberance? Rav Huna says: There is a swollen place /b in a woman’s body, b above that place, /b a euphemism for the vagina. It is initially hard, but b when /b a girl b grows it increasingly softens. /b The Sages b asked Rabbi /b Yehuda HaNasi: With regard to the signs of maturity in woman, b in accordance with whose statement is the i halakha /i ? He sent them /b in response: The i halakha /i b is stringent in accordance with all of their statements, /b i.e., if any one of these signs mentioned by the Sages cited above appears in a girl, she must be treated as an adult with regard to all stringent aspects of this classification., b Rav Pappa and Rav Ḥina, son of Rav Ika, /b disagree about the context of this statement of Rabbi Yehuda HaNasi that the i halakha /i is stringent in accordance with all of the Sages’ statements. b One /b of them b teaches /b it b with regard to this /b matter, of a woman’s signs of puberty, b and /b the other b one teaches /b it b with regard to /b the case of b a Tyrian courtyard, as we learned /b in a mishna ( i Ma’asrot /i 3:5): b What is a Tyrian courtyard, which /b renders food brought inside it to be b required to be tithed? Rabbi Shimon says: A Tyrian courtyard /b is one b inside of which vessels are safe. /b ,The Sages discuss this mishna: b What /b is the meaning of b a Tyrian courtyard? Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b The courtyard is called by this name b as /b the custom b in /b the city of b Tyre /b is to b place a watchman at the entrance of the courtyard /b to guard the articles inside. Consequently, any courtyard in which vessels are safe is called a Tyrian courtyard. b Rabbi Akiva says: /b In b any /b courtyard b where /b there is no permanent watchman who locks and unlocks it, but rather b one /b of its residents b opens /b the courtyard b and /b another b one locks /b it, e.g., a courtyard shared by several partners, each of whom can do as he chooses without asking the other, the produce inside it is b exempt /b from the obligation of separating tithe, as such a courtyard is not considered one in which vessels are safe., b Rabbi Neḥemya says: Any /b courtyard b which /b is hidden from the gaze of outsiders, and therefore b a person is not ashamed to eat inside it, /b that courtyard renders produce inside it b obligated /b to have tithe separated from it. b Rabbi Yosei says: Any /b courtyard b that /b one who does not live there b can enter it, and /b the residents b do not say to him: What do you want /b here, produce inside such a courtyard is b exempt /b from tithe., b Rabbi Yehuda says: /b If there are b two courtyards, one within the other, /b positioned in such a manner that the residents of the inner courtyard cannot enter their houses without passing through the outer courtyard, whereas the residents of the outer courtyard do not traverse the inner one, b the inner /b courtyard renders any produce located inside it b obligated /b to have tithe separated from it, b but /b produce located in b the outer /b courtyard is b exempt /b from tithe. It is not safe, as residents of a different courtyard pass freely through it.,According to the opinion of one of the i amora’im /i mentioned above, i.e., either Rav Pappa or Rav Ḥina, son of Rav Ika, it was with regard to this issue that the Sages b asked Rabbi /b Yehuda HaNasi: b In accordance with whose statement is the i halakha /i ? He said to them: The i halakha /i is stringent in accordance with all of /b the Sages’ b statements. /b In other words, with regard to any courtyard in which produce must be tithed according to any of these opinions, the i halakha /i is that tithe must be separated from this produce., strong MISHNA: /strong A girl twelve years and one day old who grew two pubic hairs is classified as a young woman. Six months later, she becomes a grown woman. But a woman who is b twenty years old who did not grow two /b pubic b hairs /b and was never classified as a young woman b shall bring proof that she is twenty years old, and /b from that point forward b she /b assumes the status of b a sexually underdeveloped woman [ i ailonit /i ], /b who is incapable of bearing children. If she married and her husband died childless, b she neither performs i ḥalitza /i nor does she enter into levirate marriage, /b as the mitzva of levirate marriage applies only to a woman capable of conceiving a child. An i ailonit /i is excluded from that mitzva.,In the case of a man who is b twenty years old who did not grow two /b pubic b hairs, they shall bring proof that he is twenty years old and he /b assumes the status of b a sexually underdeveloped man [ i saris /i ], /b who is excluded from the mitzva of levirate marriage. Therefore, if his married brother dies childless, b he neither performs i ḥalitza /i nor enters into levirate marriage /b with his i yevama /i . b This is the statement of Beit Hillel. Beit Shammai say: /b For both b this /b case of a woman b and that /b case of a man, they shall bring proof that they are b eighteen years old, /b and they assume the status of a sexually underdeveloped woman and man respectively., b Rabbi Eliezer says: /b The status of b the male /b is determined b in accordance with the statement of Beit Hillel, /b i.e., he assumes the status of a sexually underdeveloped man at the age of twenty; b and /b the status of b the female /b is determined b in accordance with the statement of Beit Shammai, /b i.e., she assumes the status of a sexually underdeveloped woman at the age of eighteen. The reason is b that the woman is quick to reach /b physical maturity, and reaches that stage b before the man /b reaches physical maturity., strong GEMARA: /strong The mishna teaches that a sexually underdeveloped man does not enter into levirate marriage with the widow of his childless brother. b And /b the Gemara b raises a contradiction /b from another mishna ( i Yevamot /i 96b): A boy who is b nine years and one day old, /b who has not developed two hairs, b and /b a man who is b twenty years old who has not grown two hairs, are one and the same to me /b with regard to levirate marriage, in that if they engaged in intercourse with the widow of their childless brother, this levirate marriage is partially effective, to the extent that this woman requires both a bill of divorce and i ḥalitza /i ., b Rav Shmuel bar Yitzḥak says /b that b Rav says /b in explanation of the ruling of the mishna here: b And this /b i halakha /i applies only in a case b where he developed /b physical b signs of a sexually underdeveloped man /b (see i Yevamot /i 80b) by the age of twenty. By contrast, the mishna in i Yevamot /i is referring to one who did not develop signs of a sexually underdeveloped man. b Rava said: /b The language of the mishna b is also precise, as it teaches: And he is a sexually underdeveloped man, /b which indicates that he had already developed physical signs of such a condition. The Gemara concludes: b Conclude from it /b that this is the correct interpretation of the mishna.,The Gemara asks a question with regard to the i halakha /i itself: b And /b in a case b where he does not develop the signs of a sexually underdeveloped man, until what /b age is he considered a minor? b Rabbi Ḥiyya teaches: Until most of his years /b have passed, i.e., until he reaches the age of thirty-five, halfway to seventy, which is the standard length of a person’s life.,The Gemara relates: b When /b people b would come before Rabbi Ḥiyya /b to inquire about someone who had reached the age of puberty but had not yet developed the physical signs of maturity, b if /b the person in question was b thin, he /b would b say to them: Go /b and b fatten him /b up before we decide on his status. b If /b he was b fat, /b Rabbi Ḥiyya would b say to them: Go /b and b make him thin. As these signs /b indicating puberty b sometimes come due to thinness /b and b sometimes they come due to fatness. /b It is therefore possible that after his bodily shape is properly adjusted this individual will develop the signs indicating puberty and will not have the status of a sexually underdeveloped man.,§ b Rav said: The i halakha /i in /b this b entire chapter /b with regard to all of the places where an age is mentioned in years is that even when the phrase: And one day, is not explicitly noted, they are all calculated b from /b the b time /b of year of birth b until /b that same b time /b of year in the age specified. b And Ulla said: /b With regard to cases b where we learned /b in the mishna a quantity of years including the phrase: And one day, b we learned /b that the reference is to full years; b and /b with regard to cases b where we did not learn /b this phrase, i.e., where a quantity of years is mentioned in the mishna without the phrase: And one day, b we did not learn /b it, and part of the final year is equivalent to a whole year.,The Gemara discusses these two opinions. b Granted, according to Ulla, this /b is the reason b that /b the i tanna /i b teaches there, /b in previous i mishnayot /i (44b, 45a, 45b): And b one day; and here, /b in this mishna, the i tanna /i b does not teach /b this phrase. b But according to Rav, let /b the i tanna /i be consistent and b teach /b this phrase in all cases, including the mishna here., b And furthermore, it is taught /b in a i baraita /i that b Rabbi Yosei ben Keifar says in the name of Rabbi Eliezer /b with regard to the i halakhot /i of a sexually underdeveloped man and a sexually underdeveloped woman: b The twentieth year, of which thirty days have passed, /b i.e., from the age of nineteen and thirty days, b is /b considered b like the twentieth year in all regards; and Rabbi /b Yehuda HaNasi b similarly issued /b a practical b ruling /b of i halakha /i b in /b the city of b Lod, /b that b the eighteenth year of which thirty days have passed is /b considered b like the eighteenth year in all regards. /b , b Granted, /b according to the opinion of Ulla, it is b not difficult that Rabbi /b Yehuda HaNasi is referring to the eighteenth year whereas b Rabbi Yosei ben Keifar /b discusses the twentieth year, as b this /b statement of Rabbi Yehuda HaNasi is b in accordance with /b the opinion of b Beit Shammai /b with regard to the age of a sexually underdeveloped woman, and b that /b statement of Rabbi Yosei ben Keifar is b in accordance with /b the opinion of b Beit Hillel. But according to /b the opinion of b Rav, /b who maintains that full years are required for a sexually underdeveloped man or woman, this i baraita /i poses b a difficulty. /b ,The Gemara answers that this matter b is /b a dispute between b i tanna’im /i , /b and Rav maintains in accordance with the opinion that full years are required. b As it is taught /b in a i baraita /i : Full years are required with regard to the period of one b year stated with regard to sacrificial /b animals, e.g., “a lamb in its first year” (Leviticus 12:6); the one b year stated with regard to houses of walled cities, /b during which one can redeem a house he has sold in a walled city (see Leviticus 25:29); and the b two years /b stated b with regard to an ancestral field, /b during which one cannot yet redeem an ancestral field he has sold (see Leviticus 25:15).,The b six years /b stated b with regard to a Hebrew slave /b (see Exodus 21:2) b and similarly /b the years b of a son and of a daughter, /b as will be explained, b all of /b these are years b from /b the b time /b of the first year b until /b that same b time /b of year in the year specified, i.e., these periods are units of whole years instead of expiring on predetermined dates, as at the end of the calendar year. This supports the opinion of Rav that the years mentioned with regard to a sexually underdeveloped man or woman are full years.,The Gemara asks: b From where do we /b derive that the one b year stated with regard to sacrificial /b animals is calculated by whole years and not by calendar years? b Rav Aḥa bar Ya’akov said /b that b the verse states: “A lamb in its first year” /b (Leviticus 12:6). Since the verse does not state: A one-year-old lamb, it means b a year /b based on calculation of b its /b life, b and not a year of the universal count, /b i.e., the calendar year.,The Gemara further asks: b From where do we /b derive the i halakha /i that the one b year stated with regard to houses of walled cities /b is calculated by a whole year and not by calendar year? b The verse states: /b “Then he may redeem it b within a whole year after it is sold, /b for a full year he shall have the right of redemption” (Leviticus 25:29). The verse is referring to a year counted from the day b of its /b own b sale, and not the year of the universal count. From where do we /b derive that the b two years /b stated b with regard to an ancestral field /b are whole years? b The verse states: /b “According the number of years after the Jubilee you shall buy from your neighbor, and b according to the number /b |
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125. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 38| 81a. גוף כולו לא כל שכן אמרי אין כביסה אלימא לר' יוסי דאמר שמואל האי ערבוביתא דרישא מתיא לידי עוירא ערבוביתא דמאני מתיא לידי שעמומיתא ערבוביתא דגופא מתיא לידי שיחני וכיבי,שלחו מתם הזהרו בערבוביתא הזהרו בחבורה הזהרו בבני עניים שמהן תצא תורה שנאמר (במדבר כד, ז) יזל מים מדליו שמהן תצא תורה,ומפני מה אין מצויין ת"ח לצאת ת"ח מבניהן אמר רב יוסף שלא יאמרו תורה ירושה היא להם רב ששת בריה דרב אידי אומר כדי שלא יתגדרו על הצבור מר זוטרא אומר מפני שהן מתגברין על הצבור רב אשי אומר משום דקרו לאינשי חמרי,רבינא אומר שאין מברכין בתורה תחלה דאמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת דבר זה נשאל לחכמים ולנביאים ולא פירשוהו,עד שפירשו הקב"ה בעצמו דכתיב (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי וגו' היינו לא שמעו בקולי היינו לא הלכו בה אמר רב יהודה אמר רב שאין מברכין בתורה תחלה,איסי בר יהודה לא אתא למתיבתא דר' יוסי תלתא יומי אשכחיה ורדימוס בר' יוסי א"ל מאי טעמא לא אתי מר לבי מדרשא דאבא הא תלתא יומין א"ל כי טעמיה דאבוך לא ידענא היכא איתאי א"ל לימא מר מאי קא"ל דלמא ידענא טעמיה א"ל הא דתניא ר' יוסי אומר כביסתן קודמין לחיי אחרים קרא מנלן,א"ל דכתיב (במדבר לה, ג) ומגרשיהם יהיו לבהמתם וגו' מאי חייתם אילימא חיה והלא חיה בכלל בהמה היא אלא מאי חייתם חיותא ממש פשיטא אלא לאו כביסה דהא איכא צערא דערבוביתא,א"ר יוסי אין אלו נדרי עינוי נפש איבעיא להו לר' יוסי מהו שיפר משום דברים שבינו לבינה ת"ש א"ר יוסי אין אלו נדרי עינוי נפש אבל דברים שבינו לבינה הויין,דלמא לדידהו קאמר להו לדידי אפי' דברים שבינו לבינה לא הויין לדידכו דאמריתו הויין נדרי עינוי נפש אודו לי דאין אלו נדרי עינוי נפש,מאי רב אדא בר אהבה אומר מפר רב הונא אומר אין מפר | 81a. is it b not all the more so /b the case that if one does not bathe, which affects the b entire body, /b Rabbi Yosei would agree that he will suffer pain? The Gemara refutes this argument: The Sages b say /b in response: b Yes, /b the pain of refraining from b laundering /b one’s clothes b is stronger, according to Rabbi Yosei, /b than the pain of not washing one’s body. b As Shmuel said: Grime on /b one’s b head leads to blindness, /b and b grime on /b one’s b clothes leads to madness, /b whereas b grime on /b one’s b body leads to boils and sores, /b which are less serious than madness and blindness. Based on this it may be suggested that according to Rabbi Yosei, soiled clothing presents a greater danger than an unwashed body.,§ With regard to this issue, the Gemara relates that the Sages b sent /b the following message b from there, /b i.e., Eretz Yisrael, to Babylonia: b Be careful with regard to grime, /b as it can lead to disease and sickness. b Be careful /b to learn Torah b in the company /b of others, rather than study it alone. And b be careful /b with regard to the education b of the sons of paupers, as /b it is b from them /b that b the Torah will issue forth. As it is stated: “Water shall flow from his branches [ i midalyav /i ]” /b (Numbers 24:7), which is expounded to mean: From the poor ones [ i midalim /i ] among him, b as /b it is b from them /b that b the Torah, /b which may be compared to water, b will issue forth. /b ,With regard to a similar matter, the Gemara inquires: b And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? /b Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? b Rav Yosef said: /b This is b so that they should not say the Torah is their inheritance. /b Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. b Rav Sheshet, son of Rav Idi, said: /b This is b so that they should not be presumptuous [ i yitgadderu /i ] toward the community, /b with the knowledge that they will be Torah scholars like their fathers. b Mar Zutra said: Because they /b take advantage of their fathers’ standing to b lord over the community /b and are punished for their conduct. b Rav Ashi said: Because they call /b ordinary b people donkeys. /b , b Ravina says: /b They are punished b because they do not first recite a blessing over the Torah /b before commencing their studies. b As Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “Who is the wise man that may understand this, /b and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what the land is perished and laid waste like a wilderness, so that none passes through” (Jeremiah 9:11)? b This matter, /b the question as to why Eretz Yisrael was destroyed, b was asked of the Sages, /b i.e., “the wise man,” b and of the prophets, /b “he to whom the mouth of the Lord has spoken,” b but they could not explain it. /b ,The matter remained a mystery b until the Holy One, Blessed be He, Himself explained /b why Eretz Yisrael was laid waste, b as it is written /b in the next verse: b “And the Lord said: Because they have forsaken My Torah /b which I set before them, and have not obeyed My voice, nor walked therein” (Jeremiah 9:12). It would appear that b “have not obeyed My voice” is /b the same as b “nor walked therein.” Rav Yehuda said /b that b Rav said: /b The expression “nor walked therein” means b that they do not first recite a blessing over the Torah, /b and they are therefore liable to receive the severe punishments listed in the verse.,§ Returning to the issue of laundering clothes, the Gemara relates that it once happened that b Isi bar Yehuda did not come to the academy of Rabbi Yosei /b for b three /b straight b days. Vardimus, son of Rabbi Yosei, found him /b and b said to him: What is the reason that the Master did not come to Father’s academy these three days? He said to him: When I do not know your father’s reasoning, how can I come? /b Vardimus b said to him: Let the Master say what he, /b my father, b is saying to him; perhaps I know his reasoning. He said to him: /b With regard to b that which is taught /b in a i baraita /i : b Rabbi Yosei says /b that b their /b own b laundry takes precedence over the lives of others, from where do we /b have b a verse /b that teaches this i halakha /i ?,Vardimus b said to him: As it is written /b with regard to the Levite cities: b “And their open land shall be for their animals /b and for their substance, and for all their beasts” (Numbers 35:3). b What is /b the meaning of b “their beasts”? If we say /b an actual b beast, /b there is a difficulty, b as isn’t a beast included in /b the category of b animal, /b which has already been mentioned in the verse? b Rather, what is /b the meaning of b “their beasts /b [ b i ḥayyatam /i /b ]”? It means b their actual lives [ i ḥiyyuta /i ]. /b This, however, is difficult, as it b is obvious /b that the Levites received their cities in order to live their lives there. b Rather, is it not /b referring to b laundering /b clothes, b as there is /b the b pain /b caused by the b grime /b on one’s unwashed clothes? Since it is vitally necessary for their well-being, laundering the clothing of the city’s residents takes precedence over the lives of others.,§ With regard to the vows: If I bathe, and: If I do not bathe, and: If I adorn myself, and: If I do not adorn myself, b Rabbi Yosei said /b in the mishna that b these are not vows of affliction. A dilemma was raised /b before the Sages: b According to Rabbi Yosei, what is /b the i halakha /i as to whether the husband b can nullify /b these vows b as matters that /b adversely affect the relationship b between him and her? /b The Gemara suggests: b Come /b and b hear /b a resolution to this question from what b Rabbi Yosei said: These are not vows of affliction, /b which indicates, b however, /b that b they are matters /b that affect the relationship b between him and her. /b ,The Gemara refutes this proof: b Perhaps /b Rabbi Yosei b was speaking to /b the Rabbis in accordance with b their /b own opinion, as follows: b According to my /b opinion, b they are not even matters /b that affect the relationship b between him and her. /b But b according to your /b opinion, b that you say /b that b they are vows of affliction, agree with me /b at least that b these are not vows of affliction. /b In other words, one should not infer from the phrasing of Rabbi Yosei’s response to the Rabbis that he holds that these vows are concerning matters that affect the relationship between him and her, as he was merely countering the claim of the Rabbis that they are vows of affliction.,The question therefore remains: b What /b does Rabbi Yosei maintain in this regard? b Rav Adda bar Ahava says: He can nullify /b these vows as matters between him and her, whereas b Rav Huna says: He cannot nullify /b them. |
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126. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127 | 18a. b And Rabbi Yehuda holds /b that the Rabbis and Rabbi Eliezer b disagree /b only b in those /b cases, where one’s intention is to drink the blood or burn the meat of the offering. In those cases, the Rabbis deem the offering fit, since the improper intention involves making use of the item in an unusual manner. But if one’s intention is b to leave /b of its blood until the next day, b everyone agrees /b that the offering is b unfit. What is the reason /b for this? It is a rabbinic b decree /b disqualifying the offering when b some of its blood /b is left over until the next day b due to /b the concern that a priest may intend to leave over b all of its blood, and /b if one’s intention is to leave b all of its blood /b until the next day, the offering is rendered b unfit by Torah law. /b , b As it is taught /b in a i baraita /i : b Rabbi Yehuda said to /b the Rabbis: b Do you not concede to me that if he left /b the blood b until the next day /b without presenting it, b that /b the offering is b unfit? /b Therefore, if b he intended to leave /b the blood b until the next day, /b it is b also unfit. /b , b And Rabbi Elazar comes to say /b that b even in this /b case b Rabbi Eliezer deems /b the offering b unfit and the Rabbis deem /b it b fit, /b as there is no distinction between a case where one intended to drink of the blood on the next day and where one intended to merely leave the blood until the next day.,The Gemara asks: b And /b does b Rabbi Yehuda /b in fact b hold /b that if one’s intention is b to leave /b some b of the blood until the next day, everyone agrees /b that the offering is b unfit? But isn’t it taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b said: When I went to Rabbi Elazar ben Shammua to clarify my knowledge, and some say /b that Rabbi Yehuda HaNasi said: When I went b to clarify the knowledge of, /b i.e., study under, b Rabbi Elazar ben Shammua, I found Yosef the Babylonian sitting before /b Rabbi Elazar ben Shammua. b And /b every ruling that Rabbi Elazar ben Shammua taught b was especially dear to him, until /b they began discussing b one /b i halakha /i , when Yosef the Babylonian b said to him: My teacher, /b with regard to b one who slaughters the offering /b with the intention b to leave /b some b of its blood for the next day, what is /b the i halakha /i ?,Rabbi Elazar ben Shammua b said to him: /b The offering is b fit. /b Yosef the Babylonian repeated this question that b evening, /b and Rabbi Elazar ben Shammua b said to him /b that the offering is b fit. /b He asked again the following b morning, /b and Rabbi Elazar ben Shammua b said to him /b that the offering is b fit. /b Once again, he asked this question at b noon, /b and Rabbi Elazar ben Shammua b said to him /b that the offering is b fit. /b When he asked the question a further time that late b afternoon, /b Rabbi Elazar ben Shammua b said to him: /b I hold that the offering is b fit, but Rabbi Eliezer deems /b it b unfit. Yosef the Babylonian’s face lit up [ i tzahavu panav /i ] /b with joy.,Rabbi Elazar ben Shammua b said to him: Yosef, it seems to me that our, /b i.e., my, b i halakhot /i were not accurate until now, /b when I said that the offering is fit. Yosef the Babylonian b said to him: My teacher, yes, /b I agree that the offering is fit, as you said. b But /b my reluctance to accept your statement was due to the fact b that Rabbi Yehuda taught me /b that the offering is b unfit, and I went around to all of /b Rabbi Yehuda’s b disciples, seeking another /b disciple who had also heard this from him, b but I could not find /b one, and thought that I must have been mistaken. b Now that you have taught me /b that Rabbi Eliezer deems it b unfit, you have returned to me that which I had lost. /b ,The i baraita /i continues: Upon hearing this, b Rabbi Elazar ben Shammua’s eyes streamed with tears, /b and b he said: Happy are you, Torah scholars, for whom matters of Torah are exceedingly dear. /b Rabbi Elazar ben Shammua b recited this verse about /b Yosef the Babylonian: b “O how I love Your Torah; it is my meditation all the day” /b (Psalms 119:97). He continued: b Because Rabbi Yehuda /b is b the son of Rabbi Elai, and Rabbi Elai /b is b the student of Rabbi Eliezer, therefore /b Rabbi Yehuda b taught you the mishna of Rabbi Eliezer /b that the offering is unfit.,The Gemara explains its objection: b And if it enters your mind /b that Rabbi Yehuda b taught /b Yosef the Babylonian that b all agree /b that the offering is b unfit, what /b did Yosef the Babylonian mean when he said to Rabbi Elazar ben Shammua: b You have returned to me that which I had lost? /b Rabbi Elazar ben Shammua b had said to him /b only that whether the offering is rendered unfit is subject to b a dispute, /b and Yosef the Babylonian would have been taught that all agree that it is unfit., b Rather, what /b is it that Rabbi Yehuda taught Yosef the Babylonian? Did he b teach him /b that the Rabbis deem the offering b fit and Rabbi Eliezer deems /b it b unfit? If that is so, what /b did Rabbi Elazar ben Shammua mean when he said b that /b it was only b because /b Rabbi Yehuda was the son of Rabbi Elai, who was the student of Rabbi Eliezer, that Rabbi Yehuda taught this b dispute? /b According to Rabbi Elazar ben Shammua, b we too teach /b this b dispute. /b The fact that Rabbi Yehuda taught both opinions in a dispute does not require justification., b Rather, /b it must be that b actually, /b Rabbi Yehuda b taught /b Yosef the Babylonian that b all agree /b that the offering is b unfit; and what /b did Yosef the Babylonian mean when he said: b You have returned to me that which I had lost? /b He meant b that /b Rabbi Elazar ben Shammua b had in any event returned to him /b that there is b some /b opinion b in the world /b concerning the b unfitness /b of the offering if one’s intention was to leave over the blood until the next day. His answer reassured Yosef the Babylonian that there is in fact such an opinion., strong MISHNA: /strong If one b did not pour /b the oil onto the meal offering, or b did not mix /b the oil into the meal offering, b or did not break /b the loaves into pieces, b or did not /b add b salt, or did not wave /b the i omer /i meal offering or the meal offering of a i sota /i , or b did not bring /b the meal offering to the altar, b or /b if it happened b that /b the priest b broke /b the meal offerings that require breaking into b greater pieces /b than appropriate, b or did not smear /b oil on the wafers requiring this (see Leviticus 2:4), in all these cases the meal offering is b fit. /b , strong GEMARA: /strong The Gemara asks: b What /b does the mishna mean when it states that if one b did not pour /b the oil onto the meal offering, the meal offering is fit? b If we say /b that it means that b he did not pour /b oil b at all, /b that is difficult: Doesn’t the verse b write with regard to /b the pouring of the oil that doing so is b indispensable? Rather, /b the mishna must be referring to a case where b a priest did not pour /b the oil onto the meal offering, b but a non-priest /b did pour it. The Gemara notes: b If so, /b that the first clause of the mishna is understood in this manner, then the next i halakha /i in the mishna: If one b did not mix /b the oil into the meal offering, should b also /b be understood as referring to a case where b a priest did not mix /b the oil into the meal offering, b but a non-priest /b did mix it, so it is fit. b This /b would indicate that if one b did not mix /b the oil into the meal offering b at all, /b the meal offering is b unfit. /b |
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127. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30| 48b. שהבן גובה בין בשבועה ובין שלא בשבועה והאב אינו גובה אלא בשבועה היכי דמי דמת לוה בחיי מלוה,וקתני שהבן גובה בין בשבועה ובין שלא בשבועה בשבועה שבועת יורשין שלא בשבועה כרשב"ג,אמר רב יוסף הא מני בית שמאי היא דאמרי שטר העומד לגבות כגבוי דמי,איקלע רב נחמן לסורא עול לגביה רב חסדא ורבה בר רב הונא אמרו ליה ליתי מר נעקרא להא דרב ושמואל אמר להו איכפלי ואתאי כל הני פרסי למעקרא להא דרב ושמואל אלא הבו דלא לוסיף עלה כגון מאי דאמר רב פפא הפוגם את שטרו ומת יורשין נשבעין שבועת יורשין ונוטלין,ההוא דשכיב ושבק ערבא סבר רב פפא למימר הא נמי דלא לוסיף עלה הוא אמר ליה רב הונא בריה דרב יהושע לרב פפא אטו ערבא לאו בתר יתמי אזיל,ההוא דשכיב ושבק אחא סבר רמי בר חמא למימר הא נמי דלא לוסיף עלה הוא אמר ליה רבא מה לי שלא פקדני אבא ומה לי שלא פקדני אחי,אמר רב חמא השתא דלא איתמר הלכתא לא כרב ושמואל ולא כרבי אלעזר האי דיינא דעבד כרב ושמואל עבד דעבד כרבי אלעזר עבד,אמר רב פפא האי שטרא דיתמי לא מקרע קרעינן ליה ולא אגבויי מגבינן ביה אגבויי לא מגבינן ביה דלמא סבירא לן כרב ושמואל ומקרע לא קרעינן ליה דהאי דיינא דעבד כרבי אלעזר עבד,ההוא דיינא דעבד כרבי אלעזר הוה צורבא מרבנן במתיה אמר ליה אייתינה איגרתא ממערבא דלית הלכתא כרבי אלעזר אמר ליה לכי תייתי אתא לקמיה דרב חמא א"ל האי דיינא דעבד כרבי אלעזר עבד:,ואלו נשבעין: אטו בשופטני עסקינן הכי קאמר ואלו נשבעין שלא בטענת ברי אלא בטענת שמא השותפין והאריסין,תנא בן בית שאמרו לא שנכנס ויוצא ברגליו אלא מכניס לו פועלין ומוציא לו פועלין מכניס לו פירות ומוציא לו פירות,ומאי שנא הני משום דמורו בה התירא,אמר רב יוסף בר מניומי אמר רב נחמן והוא שיש טענה בינייהו שתי כסף,כמאן כשמואל והתני רבי חייא לסיועיה לרב אימא כפירת טענה כרב:,חלקו השותפין והאריסין: איבעיא להו מהו לגלגל בדרבנן,ת"ש לוה הימנו ערב שביעית ולמוצאי שביעית נעשה לו שותף או אריס אין מגלגלין טעמא דלוה הימנו ערב שביעית דאתיא שביעית אפקעתיה הא שאר שני שבוע מגלגלין,לא תימא הא שאר שני שבוע מגלגלין אלא אימא נעשה לו שותף או אריס ערב שביעית ולמוצאי שביעית לוה הימנו מגלגלין,הא בהדיא קתני לה נעשה לו שותף או אריס ערב שביעית ולמוצאי שביעית לוה הימנו מגלגלין ש"מ מגלגלין בדרבנן ש"מ,אמר רב הונא | 48b. b as the son can collect both by /b taking b an oath and without /b taking b an oath, while the father can collect only by /b taking b an oath. What are the circumstances /b in which this occurs? It is b when /b the b borrower died during the life of /b the b lender. /b The father who is the lender can collect from the borrower’s heirs only if he takes an oath., b And it is taught: As the son can collect both by /b taking b an oath and without /b taking b an oath. /b He collects b by /b taking b an oath /b when he takes b the heirs’ oath, /b that he has no knowledge that his father’s debt was paid, and he collects b without /b taking b an oath in accordance with /b the opinion of b Rabban Shimon ben Gamliel /b in the mishna, that when there are witnesses that the father said at the time of his death that a certain promissory note had not been paid, the son collects the debt without taking an oath. In any case, absent testimony to that effect, the father bequeaths the oath to his children and the son can collect by taking an oath, contrary to the ruling of Rav and Shmuel., b Rav Yosef said /b in response: In accordance with b whose /b opinion b is this /b i baraita /i ? b It is /b in accordance with the opinion of b Beit Shammai, who say /b that a debt recorded in a promissory b note that stands to be collected /b is considered b as if /b it b is /b already b collected. /b Therefore, the father is considered to be already in possession of the loan and bequeaths it to his son. Even though the Sages instituted that the son take an oath to the heirs of the borrower, this is not a case of the son inheriting an oath.,§ It is related that b Rav Naḥman arrived in /b the city of b Sura. Rav Ḥisda and Rabba bar Rav Huna came to /b see b him. They said to him: Let /b our b Master come, /b and together b we will overturn that /b ruling b of Rav and Shmuel. /b Rav Naḥman b said to them: Did I exert /b myself b and come all these parasangs to uproot that /b ruling b of Rav and Shmuel? Rather, let us not extend /b their ruling by applying it to other situations outside the specific context of when the borrower died during the lifetime of the lender. The Gemara offers an example: This is b like what Rav Pappa says: /b If a creditor b vitiates his /b promissory b note, /b by acknowledging that he has received partial payment and thereby rendering himself liable to take an oath in order to receive the rest, b and /b then he b dies, /b his b heirs take the heirs’ oath and collect /b from the debtor.,The Gemara relates: There was b a certain /b debtor b who died and left a guarantor /b of his debt, and the orphans of the creditor came to collect from the guarantor. b Rav Pappa thought to say: This, too, is /b a case to which b one should not extend /b Rav and Shmuel’s ruling, as they said only that orphans do not inherit an oath to collect from other orphans, and this should not apply to collecting from a guarantor. b Rav Huna, son of Rav Yehoshua, said to Rav Pappa: Is that to say /b that b the guarantor will not pursue /b the b orphans /b and collect from them? Ultimately, collecting from the guarantor is tantamount to collecting from the orphans, and no distinction should be made.,The Gemara relates: There was b a certain /b creditor b who died and left a brother /b as his heir, who wanted to collect from the orphans of the debtor. b Rami bar Ḥama thought to say /b that b this, too, is /b a case to which b one should not extend /b Rav and Shmuel’s ruling, since Rav and Shmuel ruled that one does not bequeath an oath to one’s children, and they did not mention a case where the heir is a brother. b Rava said to him: What /b difference does it make b to me /b if the oath taken by the heir is: My b father did not inform me /b that this debt has been paid, b and what /b difference does it make b to me /b if the oath taken is: b My brother did not inform me? /b , b Rav Ḥama says: Now that the i halakha /i was not stated either in accordance with /b the opinion of b Rav and Shmuel or in accordance with /b the opinion of b Rabbi Elazar, a judge who rules in accordance with /b the opinion of b Rav and Shmuel has ruled, /b and his ruling is accepted, and a judge b who rules in accordance with /b the opinion of b Rabbi Elazar has ruled, /b and his ruling is accepted., b Rav Pappa says: /b When b that /b promissory b note of orphans /b comes before our court, b we do not tear it up, but we /b also b do not collect /b the debt b with it. We do not collect /b the debt b with it, /b since b perhaps we /b should b hold in accordance with /b the opinion of b Rav and Shmuel /b that orphans cannot collect debts in a case where their father was required to take an oath to collect, as they cannot take the appropriate oath; b but we do not tear it up, since a judge who rules in accordance with /b the opinion of b Rabbi Elazar has ruled. /b ,The Gemara relates: There was b a certain judge who ruled in accordance with /b the opinion of b Rabbi Elazar. There was a Torah scholar in his city. He said to /b the judge: b I will bring a letter from the West, /b Eretz Yisrael, stating b that the i halakha /i is not in accordance with /b the opinion of b Rabbi Elazar. /b The judge b said to him: When you bring /b such a letter, I will consider it, but for now I stand by my ruling. That Torah scholar b came before Rav Ḥama, /b and Rav Ḥama b said to him: A judge who rules in accordance with /b the opinion of b Rabbi Elazar has ruled, /b and his ruling cannot be voided.,§ The mishna teaches: b And these /b people are sometimes required to b take an oath /b that they do not owe anything even when there is no explicit claim against them: Partners, sharecroppers, stewards, a woman who does business from home, where she manages the property of orphans, and the member of the household appointed to manage the household’s affairs. The Gemara asks: b Is that to say /b that b we are dealing with fools /b who take an oath even though no claim has been brought against them? The Gemara explains: b This /b is what the mishna b is saying: And these /b people b take an oath without /b it being in response b to a definite claim but /b only b to an uncertain claim, /b i.e., the claimant cannot know with certainty that he is owed money: b Partners, sharecroppers, /b and the others listed in the mishna.,The Sages b taught /b in a i baraita /i ( i Tosefta /i , i Ketubot /i 9:3): With regard to the b member of the household whom they mentioned /b in the mishna, this is b not /b referring to one b who enters and exits /b the house b on foot /b as a family friend, but b rather /b to one who b engages laborers, and dismisses laborers, gathers produce, and sends out produce /b in managing the household.,The Gemara asks: b And what is different /b about b these /b people listed in the mishna, e.g., partners, such that they are liable to take an oath in response to an uncertain claim? It is b because they /b tend to b grant /b themselves b permission /b to take for themselves b from /b the property for which they are responsible, using as an excuse the effort they invest in their duties., b Rav Yosef bar Minyumi said /b that b Rav Naḥman said: /b One takes an oath in response to an uncertain claim only b when there is a claim between them /b worth at least b two silver /b i ma’a /i .,The Gemara asks: b In accordance with whose /b opinion is this ruling? Is it b in accordance with /b that of b Shmuel? /b Shmuel holds that one becomes liable to take an oath after admitting to part of a claim when the value of the entire claim is at least two silver i ma’a /i . Rav holds that the portion one denies he owes must be at least two i ma’a /i (see 39b). b But didn’t Rabbi Ḥiyya teach /b a i baraita /i b in support of Rav? /b The Gemara answers: b Say /b that Rav Naḥman means that b the /b value of the b denial of a claim /b is at least two silver i ma’a /i , b in accordance with /b the opinion of b Rav. /b ,§ The mishna teaches: Once b the partners or the sharecroppers have divided /b the common property, and each has taken his share, then one side may not require an oath of the other absent a definite claim. b A question was raised before /b the Sages: b What is /b the i halakha /i b about extending /b an oath to an additional situation, in a case where the original oath is b by rabbinic law? /b ,The Gemara suggests: b Come /b and b hear /b a i baraita /i : If b one borrowed from /b another on the b eve of, /b i.e., before, the b Sabbatical /b Year, b and upon the conclusion of the Sabbatical /b Year b became his partner or sharecropper, /b the lender b may not extend /b the partner’s or sharecropper’s oath to an oath about the loan. The Gemara infers: The b reason /b he may not extend the oath is b that he borrowed from him /b on the b eve of the Sabbatical /b Year, b so that /b the b Sabbatical /b Year b came and abrogated /b the loan, rendering the oath irrelevant. b Therefore, /b if he borrowed during b the other years of the /b seven-year b Sabbatical /b cycle, an oath b may be extended /b from the partner’s oath or sharecropper’s oath, which are rabbinic ordices, to an oath about the loan.,The Gemara rejects that inference: b Do not say: Therefore, /b if he borrowed during b the other years of the Sabbatical /b cycle, an oath b may be extended. Rather, say /b that one should infer from the i baraita /i that if b he became his partner or sharecropper /b on the b eve of the Sabbatical /b Year, b and upon the conclusion of the Sabbatical /b Year b he borrowed from him /b and incurred an oath by Torah law, that oath b may be extended. /b ,The Gemara asks: Isn’t b that taught explicitly /b in a i baraita /i ? It teaches: b If he became his partner or sharecropper on the eve of the Sabbatical /b Year, b and upon the conclusion of the Sabbatical /b Year b he borrowed from him, /b the oath b may be extended. /b Therefore, the initial inference must be correct. b Conclude from it /b that an oath incurred b by rabbinic law may be extended. /b The Gemara affirms: b Conclude from it /b that this is so., b Rav Huna says: /b |
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| 128. Nag Hammadi, Fragments, 49.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 129. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua ben levi, r. •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30, 35 |
130. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 29| 27a. סיפא קרי ליה למעילתו איל אשם,רישא דהוה ליה איל רובן קרן וחומשו קרו ליה למעילתו גזילו סיפא דלא הוי איל רובן קרן וחומש קרי ליה איל אשם מעילתו ויביא עמה סלע וחומשה,בעי רב מנשיא בר גדא בכינוס חומשין מהו שיתכפר,מי אמרינן אם תימצי לומר אדם מתכפר בשבח הקדש משום דקטרח קמיה אבל הכא דלא קטרח לא מתכפר,או דלמא אם תימצי לומר אין אדם מתכפר בשבח הקדש משום דלא אפרשיה אבל הדין כינוס חומשין דאפרשיה איכא למימר מתכפר דאיבעי להו מתכפר בשבח הקדש או לא,ת"ש המפריש שני סלעים לאשם ולקח בהן שני אילים לאשם היה אחד מהן יפה שתי סלעים יקרב לאשמו והשני ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה,מאי לאו דזבן בארבע איל ושבח דשוי תמניא ושמע מינה אדם מתכפר בשבח הקדש לא הכא במאי עסקינן דאוזיל רועה גביה,ת"ש לקח איל בסלע ופטמו והעמידו על שתים כשר ש"מ אדם מתכפר בשבח הקדש לא פטמו שאני דהא חסר ליה תמניא,ת"ש לקח איל בסלע והרי הוא בשתים כשר הכא נמי כשפטמו,א"ה היינו רישא רישא דזבן בארבע ואשבחיה בארבעה אחרינא דחסר ליה תמניא סיפא דזבין איל בארבע ואשבחיה בתלתא ושוי תמניא,אי הכי אימא סיפא ישלם סלע הא חסר ליה ז' מאי ישלם תשלום דסלע,ואי ס"ל דאין אדם מתכפר בשבח הקדש כי יהיב תשלום דסלע מאי הוי איל בן שתי סלעים בעינן וליכא לעולם קסבר אדם מתכפר בשבח הקדש,אי הכי תשלום דסלע לא יתן היינו טעמא דקיהיב תשלומין דסלע גזירה שמא יאמרו איל פחות משתי סלעים מכפר,מאי הוי עלה תא שמע בשעת הפרשה יפה סלע בשעת כפרה יפה שתי סלעים לא יצא,בעי רבי אלעזר אדם מתכפר בשבח הקדש או לא א"ר יוחנן כמה שנים גדל זה בינינו ולא שמע הלכה זו ממני,מכלל דא"ר יוחנן אין ועל הדא אמרה דתנן ולד תודה ותמורתה וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אין טעונה לחם,ושלח ר' חנינא משמיה דר' יוחנן לא שנו אלא לאחר כפרה דולד אין טעון לחם,אבל לפני כפרה טעון לחם אלמא קסבר מתכפר בשבח הקדש,בעי ר' אלעזר בעלי חיים נדחין או לא א"ר יוחנן הרי כמה שנים גדל זה בינינו ולא שמע הלכה זו ממני,מכלל דר' יוחנן אמרה אין דאמר ר' יוחנן בהמה של שני שותפין הקדיש חציה וחזר ולקח חציה והקדישה קדושה ואינה קריבה ועושה תמורה ותמורתה כיוצא בה,ש"מ תלת ש"מ בעלי חיים נדחין וש"מ קדושת דמים מדחה וש"מ יש דיחוי בדמים,בעי ר"א הוזלו טלאים בעולם מהו מי אמרינן (דברים יב, יא) מבחר נדריכם בעינן והא איכא או דילמא (ויקרא ה, טו) כסף שקלים בעינן וליכא,א"ר יוחנן כמה שנים גדלנו בבית המדרש ולא שמענו הלכה זו ולא והאמר ר' יוחנן אמר ר' שמעון בן יוחאי מפני מה לא נתנה תורה קצבה במחוסרי כפרה שמא יוזלו טלאים ואין להן תקנה לאכול בקדשים אימא לא לימדנו הלכה זו,והא רבי זירא בר אדא מהדר תלמודיה כל תלתין יומין קמיה אימא לא נתבקשה הלכה זו ממנו בבית המדרש,גופא אמר רבי יוחנן משום רשב"י מפני מה לא נתנה קצבה במחוסרי כפרה שמא יוזלו טלאים ואין להם תקנה לאכול בקדשים,מתקיף לה אביי אלא מעתה חטאת חלב ינתן לה קצבה דלכפרה אתיא ולאו לאישתרויי באכילת קדשים הוא מתקיף לה רבא אלא מעתה אשם נזיר להוי ליה קצבה דלבטלה הוא דאתי דאמר רבי יוחנן משום רבי שמעון בן יוחאי אין לך דבר שהוא בא לבטלה אלא אשם נזיר בלבד קשיא: | 27a. whereas b the latter clause /b uses the term: b His misuse, in reference to the ram /b he brings as b a guilt offering. /b ,The Gemara answers: In b the first clause, where /b he purchased two non-sacred rams with two dinars of consecrated money, the value of the b bigger ram is equal to the principal plus its one-fifth /b that he is obligated to repay for that which he stole. Therefore, the mishna uses the term: b His misuse, in reference to /b repayment for b that which he stole. /b In b the latter clause, where /b he purchased one non-sacred ram with one dinar of consecrated money, the value of the b bigger ram is not equal to the principal plus one-fifth. /b Consequently, the mishna uses the term: b His misuse, in reference to /b the b ram /b he brings as b a guilt offering, and he brings /b together b with it /b payment of b one i sela /i and its one-fifth. /b ,§ b Rav Menashya bar Gadda raises a dilemma: What is /b the i halakha /i b with regard to /b one who misused consecrated property several times until the b accumulation of one-fifths /b that he owes totals two i sela /i : May he bring a guilt offering with that money and thereby b achieve atonement? /b ,The Gemara explains the sides of the dilemma. b Do we say: If you say /b that b a person can achieve atonement with an enhancement of consecrated /b property, e.g., if one initially purchased a ram worth one i sela /i and then its market value increased to two i sela /i while the animal was in his possession, this is b because he exerted /b himself b with regard to /b the animal by caring for it while it was in his possession. b But here, where he did not exert /b himself, but the value accumulated on its own, b he cannot achieve atonement. /b , b Or perhaps /b we say the opposite: b If you say /b that b a person cannot achieve atonement with an enhancement of consecrated /b property, this is b because he did not designate /b the ram as an offering when it was worth two i sela /i , and its value appreciated on its own. b But here, /b with regard to b the accumulation of one-fifths, where he designated /b the total value as consecrated property, b it is /b possible b to say /b that b he can receive atonement /b by bringing a guilt offering with that money. The Gemara notes b that /b this b dilemma /b itself b was raised /b before the Sages: Can one b achieve atonement with an enhancement of consecrated /b property that occurred while the animal was in his possession, b or not? /b ,The Gemara suggests: b Come /b and b hear /b a proof from the mishna: With regard to b one who designates two i sela /i /b to purchase a ram b for a guilt offering and he purchased two rams for a guilt offering with /b the two i sela /i , if b one of them was /b now b worth two i sela /i , he shall sacrifice /b it b for his guilt offering. And the second /b ram that he purchased with the money that he designated does not become non-sacred. Rather, it b shall graze until it becomes blemished; and /b then b it shall be sold, and /b the b money /b received b for it shall be allocated for /b communal b gift /b offerings.,The Gemara explains the proof: b What, is it not /b that the mishna is referring to a case b where he bought the ram for four /b dinars, which is equal to one i sela /i , b and /b its value b appreciated /b while in his possession b until /b it was b worth eight /b dinars, or two i sela /i , and the mishna rules he may bring this ram as a guilt offering? b And /b if so, b conclude from this /b mishna that b a person can achieve atonement with an enhancement of consecrated /b property. The Gemara rejects this proof: b No; what are we dealing with here? /b It is with a ram that was worth two i sela /i at the time of purchase, but the b shepherd /b who sold it b reduced /b the price b for him. /b ,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i ( i Tosefta /i 4:9): With regard to one who b purchased a ram for one i sela /i and he fattened /b the ram b and /b thereby b established /b its value b at two /b i sela /i , it is b valid /b for sacrifice as a guilt offering. b Conclude from this /b i baraita /i that b a person can achieve atonement with an enhancement of consecrated /b property. The Gemara rejects this proof: b No; /b the case of b one who fattened /b an animal b is different, as he lost eight /b dinars, which is two i sela /i , in expenses for the animal, including the price he paid. But he cannot achieve atonement if the animal’s value appreciated on its own while in his possession.,The Gemara further suggests: b Come /b and b hear /b a proof from the continuation of the same i baraita /i : If one b purchased a ram for one i sela /i and /b now b it has /b appreciated b to /b the value of b two /b i sela /i , b it is valid /b for sacrifice as a guilt offering. The Gemara explains: b Here too, /b it is referring to a case b where one fattened /b the ram.,The Gemara raises a difficulty: b If so, this is /b the same case as in b the first clause /b of that i baraita /i and is therefore unnecessary. The Gemara answers: b The first clause /b is dealing with one b who purchased /b a ram b for four /b dinars b and he increased /b its value b by /b spending b another four /b dinars to fatten the animal, which means b that he lost eight /b dinars, which equal two i sela /i , in total expenses on the ram. b The latter clause /b is discussing a case b of /b one b who purchased a ram for four /b dinars b and he increased /b its value b by /b spending b another three /b dinars to fatten it, b and /b then the ram appreciated one more dinar on its own, and is now b worth eight /b dinars.,The Gemara objects: b If so, say the latter clause /b of that i baraita /i : And in addition b he shall pay /b one b i sela /i /b to the Temple treasury. Why is this the i halakha /i ? b Didn’t he lose seven /b dinars in total expenses on the ram, four dinars for its purchase and three for fattening it, and therefore the ram added only one dinar of value on its own? The Gemara answers: b What /b is the meaning of the statement: b He shall pay? /b The i baraita /i is teaching that he must b complete /b the payment b of /b the b i sela /i , /b i.e., by giving one additional dinar.,The Gemara asks: b But if one maintains that a person cannot achieve atonement with an enhancement of consecrated /b property, b what is /b the significance b of /b the fact b that he gives /b one dinar that is the b completion of /b the payment of the b i sela /i ? We require /b him to bring b a ram that /b cost him b two i sela /i , and there is no /b such animal here. The Gemara answers: b Actually, /b the i tanna /i of this i baraita /i in the i Tosefta /i b holds /b that b a person can achieve atonement with an enhancement of consecrated /b property.,The Gemara objects: b If so, he /b should b not give /b the one dinar that is the b completion of /b the payment of one b i sela /i , /b as the ram is now worth two i sela /i . The Gemara explains: b This is the reason that he must give /b the one dinar that is b the completion of /b the payment of one b i sela /i : /b It is a rabbinic b decree, lest /b people b say /b that b a ram /b worth b less than two i sela /i atones /b as a guilt offering.,The Gemara asks: b What /b halakhic conclusion b was /b reached b about /b the question of whether a person can achieve atonement with an enhancement of consecrated property? The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i : With regard to a ram that was b worth /b one b i sela /i at the time /b that b it was designated /b as a guilt offering, and then its value appreciated until it was b worth two i sela /i at the time of atonement, /b one who sacrificed it has b not fulfilled his obligation /b with that ram. This demonstrates that one cannot achieve atonement with an enhancement of consecrated property., b Rabbi Elazar, /b who was apparently unaware of the previously cited i baraita /i , b raised /b the same b dilemma: Can a person achieve atonement with an enhancement of consecrated /b property that occurred while the animal was in his possession, b or not? Rabbi Yoḥa said, /b in puzzlement: b How many years /b has b this /b Rabbi Elazar b grown among us /b and learned Torah from me, b and /b yet b he did not hear this i halakha /i from me. /b ,The Gemara asks: Should one conclude b by inference /b from this statement b that Rabbi Yoḥa said /b the i halakha /i with regard to this matter? The Gemara answers: b Yes, and he said that /b i halakha /i b with regard to this /b ruling, b as we learned /b in a mishna ( i Menaḥot /i 79b): In the case of the b offspring /b of an animal designated as b a thanks offering or /b an animal that is b its substitute, and likewise /b if b one designated /b an animal as b his thanks offering and it was lost and he designated another in its stead, /b and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it b does not require /b the bringing of b loaves /b with it., b And /b with regard to the offspring of a thanks offering, b Rabbi Ḥanina sent /b a letter from Eretz Yisrael to the Sages in Babylonia containing the following statement b in the name of Rabbi Yoḥa: /b That mishna b taught that the offspring does not require loaves only /b in a case where they were sacrificed b after /b the owner achieved b atonement /b by sacrificing the mother and sprinkling its blood, since he has thereby fulfilled his obligation, b as /b the b offspring does not require /b the bringing of b loaves. /b , b But /b if one sacrificed the offspring b before /b he achieved b atonement /b through sacrifice of the mother, then the offspring b requires /b the bringing of b loaves, /b as it is the fulfillment of his obligation to bring a thanks offering. b Evidently, /b Rabbi Yoḥa b holds /b that a person b can achieve atonement with an enhancement of consecrated /b property, as this offspring of a consecrated animal is considered its enhancement.,§ b Rabbi Elazar raises a dilemma: /b If consecrated b living animals /b were rendered unfit to be sacrificed, are they permanently b disqualified or not? Rabbi Yoḥa said, /b in puzzlement: b How many years /b has b this /b Rabbi Elazar b grown among us /b and learned Torah from me, b and /b yet b he did not hear this i halakha /i from me. /b ,The Gemara asks: Should one conclude b by inference /b from this statement b that Rabbi Yoḥa said /b the i halakha /i with regard to this matter? The Gemara answers: b Yes, as Rabbi Yoḥa says: /b With regard to b an animal /b that belongs b to two partners, /b if one of them b consecrated /b the b half of it /b that belonged to him, b and then acquired its /b other b half /b from his partner b and consecrated it, /b it is b consecrated but it may not be sacrificed. And it renders /b a non-sacred animal for which it is exchanged consecrated as b a substitute, and its substitution is like it, /b i.e., it too is consecrated but it may not be sacrificed.,One can b conclude from this /b ruling of Rabbi Yoḥa b three /b i halakhot /i . b Conclude from it /b that b consecrated living animals can be /b permanently b disqualified. /b When he consecrated only half of the animal it was not fit for sacrifice, and this meant that the animal was permanently disqualified even after it became fully consecrated. b And conclude from it /b that b sanctity /b that inheres in an animal’s b value disqualifies /b another animal, i.e., the substitute. The sanctity is considered inherent in its value because only half of the animal was initially consecrated. b And conclude from it /b that b there is disqualification with regard to monetary /b value, i.e., even an animal that is consecrated only for its monetary value can be disqualified from sacrifice.,§ b Rabbi Elazar raises a dilemma: /b If the price of b lambs depreciated in the world /b and one cannot find a ram valued at two i sela /i , b what is /b the i halakha /i ? The Gemara explains the sides of the dilemma: b Do we say /b that b we require /b an offering that fulfills the condition: b “Your choice vows” /b (Deuteronomy 12:11), b and that /b requirement b is /b fulfilled, as he is bringing the best animal available? b Or perhaps we require /b a guilt offering to be purchased in accordance with the verse: b “Silver by shekels” /b (Leviticus 5:15), i.e., two i sela /i , b and /b that requirement b is not /b fulfilled., b Rabbi Yoḥa said: How many years have we grown in the study hall and we have not heard this i halakha /i . /b The Gemara asks: b And /b has this i halakha /i b not /b been heard? b But doesn’t Rabbi Yoḥa say /b that b Rabbi Shimon ben Yoḥai says: For what /b reason b did the Torah not provide a fixed /b value for offerings brought by b those lacking atonement, /b who must bring an offering of purification for them to be permitted to eat consecrated meat, e.g., a i zav /i and a leper? It is because the price of b lambs might depreciate /b below the Torah’s fixed value b and they would have no remedy to eat sacrificial /b food. This statement indicates that one may not bring a ram that is worth less than two i sela /i for a guilt offering, as the Torah fixed its value. The Gemara answers: b Say /b that Rabbi Yoḥa said: How many years b have we not taught this i halakha /i /b in the study hall.,The Gemara raises a difficulty: b But didn’t Rabbi Zeira bar Adda review his studies before /b Rabbi Yoḥa b every thirty days, /b which indicates that the statements of Rabbi Yoḥa were repeatedly studied? The Gemara answers: b Say /b that Rabbi Yoḥa said that b this i halakha /i was not asked from us in the study hall. /b ,The Gemara discusses b the /b matter b itself: Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: For what /b reason b did the Torah not provide a fixed /b value for offerings brought by b those lacking atonement? /b It is because the price of b lambs might depreciate /b below the Torah’s fixed value b and they would have no remedy to eat sacrificial /b food., b Abaye objects to this /b statement: b If that is so, let a fixed /b value b be provided for a sin offering /b brought for eating prohibited b fat, /b i.e., a regular sin offering, b as it is brought for atonement and it is not /b brought b to permit consumption of sacrificial /b food. Similarly, b Rava objects to this /b statement: b If that is so, let there be a fixed /b value in the Torah b for a guilt offering /b brought by an impure b nazirite, as it comes for naught, /b i.e., it does not come to permit consumption of sacrificial food, which is achieved by his purification rite of the sprinkling from the ashes of the red heifer upon him on the third and seventh days. b As Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Nothing comes for naught other than the guilt offering of a nazirite alone. /b The Gemara notes that this matter is indeed b difficult. /b |
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131. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 31, 36, 37| 95b. מחוור רישא נפל מיניה אזל אייתי סילתא שדא אסיק תרין אמר רב עבדי נמי הכי אסרינהו ניהליה,אמרי ליה רב כהנא ורב אסי לרב דאיסורא שכיחי דהתירא לא שכיחי אמר להו דאיסורא שכיחי טפי,וכי מכללא מאי פרוותא דעובדי כוכבים הואי תדע דקאמר להו דאיסורא שכיחי טפי,אלא רב היכי אכל בשרא בשעתיה דלא עלים עיניה מיניה איבעית אימא בציירא וחתומא ואי נמי בסימנא כי הא דרבה ב"ר הונא מחתך ליה אתלת קרנתא,רב הוה קאזיל לבי רב חנן חתניה חזי מברא דקאתי לאפיה אמר מברא קאתי לאפי יומא טבא לגו,אזל קם אבבא אודיק בבזעא דדשא חזי חיותא דתליא טרף אבבא נפוק אתו כולי עלמא לאפיה אתא טבחי נמי לא עלים רב עיניה מיניה אמר להו איכו השתא ספיתו להו איסורא לבני ברת לא אכל רב מההוא בישרא,מ"ט אי משום איעלומי הא לא איעלים אלא דנחיש,והאמר רב כל נחש שאינו כאליעזר עבד אברהם וכיונתן בן שאול אינו נחש אלא סעודת הרשות הואי ורב לא מתהני מסעודת הרשות,רב בדיק במברא ושמואל בדיק בספרא רבי יוחנן בדיק בינוקא,כולהו שני דרב הוה כתב ליה רבי יוחנן לקדם רבינו שבבבל כי נח נפשיה הוה כתב לשמואל לקדם חבירינו שבבבל אמר לא ידע לי מידי דרביה אנא כתב שדר ליה עיבורא דשיתין שני אמר השתא חושבנא בעלמא ידע,כתב שדר ליה תליסר גמלי ספקי טריפתא אמר אית לי רב בבבל איזיל איחזייה א"ל לינוקא פסוק לי פסוקיך אמר ליה (שמואל א כח, ג) ושמואל מת אמר ש"מ נח נפשיה דשמואל,ולא היא לא שכיב שמואל אלא כי היכי דלא ליטרח רבי יוחנן,תניא רבי שמעון בן אלעזר אומר בית תינוק ואשה אף על פי שאין נחש יש סימן,אמר ר' אלעזר והוא דאיתחזק תלתא זימני דכתיב (בראשית מב, לו) יוסף איננו ושמעון איננו ואת בנימין תקחו,בעא מיניה רב הונא מרב בחרוזין מהו א"ל אל תהי שוטה בחרוזין הרי זה סימן איכא דאמרי אמר רב הונא אמר רב בחרוזין הרי זה סימן,רב נחמן מנהרדעא איקלע לגבי רב כהנא לפום נהרא במעלי יומא דכפורי אתו עורבי שדו כבדי וכוליתא אמר ליה שקול ואכול האידנא דהיתרא שכיח טפי,רב חייא בר אבין איתבד ליה כרכשא (בי דינא) אתא לקמיה דרב הונא אמר ליה אית לך סימנא בגויה א"ל לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב חנינא חוזאה איתבד ליה גבא דבשרא אתא לקמיה דרב נחמן אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב נתן בר אביי איתבד ליה קיבורא דתכלתא אתא לקמיה דרב חסדא אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,אמר רבא מרישא הוה אמינא סימנא עדיף מטביעות עינא דהא מהדרינן אבידתא בסימנא | 95b. b cleaning /b the b head /b of an animal in the river. The head b fell from him. He went and brought a basket, cast /b the basket into the river, and b pulled out two /b animal heads. b Rav said /b to him: Does it commonly b happen this /b way that one loses one item and finds two? Just as one of the animal heads is not the one you dropped, it is possible that neither of them is the one you dropped. Therefore, Rav rendered both of b them forbidden to him. /b , b Rav Kahana and Rav Asi said to Rav: /b Is b forbidden /b meat b common /b but b permitted /b meat b not common? /b Most of the meat in this general location is kosher, so why did you forbid the two animal heads? b He said to them: Forbidden /b meat b is more common. /b From this incident the Sages derived that according to Rav, meat that has been obscured from sight becomes forbidden due to the possibility that the meat one finds now was actually deposited by ravens, who transported it from a location where the majority of the meat is forbidden.,The Gemara asks: b And what /b does it matter b if /b this opinion of Rav is known b by inference /b based on this incident, rather than by an explicit statement made by Rav? The Gemara answers: There is room to say that this incident cannot serve as a precedent for a general policy, because that location b was a port of gentiles, /b where most of the meat was non-kosher. b Know /b that this is the case, b as /b Rav b said to /b Rav Kahana and Rav Asi: b Forbidden /b meat b is more common. /b Consequently, it is possible that Rav would not have prohibited the meat in a location where the majority of the meat is kosher.,The Gemara asks: b But how did Rav /b ever b eat meat /b if he holds that meat becomes forbidden if it is unsupervised for even a short time? The Gemara answers: Rav ate meat only b in its time, /b i.e., shortly after it was slaughtered, b when it had not been obscured from his sight /b from the time of the slaughter until he ate it. Alternatively, b if you wish, say /b that Rav ate meat that was b tied and sealed /b in a way that proved it had not been swapped for non-kosher meat. b Or alternatively, /b he ate meat that could be recognized b by a distinguishing mark, like that /b practice of b Rabba bar Rav Huna, /b who would b cut /b meat into pieces b with three corners, /b i.e., triangles, before he would send it to his family members.,The Gemara relates that b Rav was going to the home of Rav Ḥa, his son-in-law. He saw /b that b the ferry was coming toward him /b just when he arrived at the riverbank. b He said: The ferry is coming toward me /b even though I did not arrange for it to come now; this is a sign that b a good day, /b i.e., a festive meal, awaits me b in /b the place where I am going.,After crossing the river on the ferry, Rav b went and stood at the gate /b of Rav Ḥa’s home. b He looked /b through b a crack in the door /b and b saw an animal that was hanging /b and ready to be cooked. b He knocked on the gate, /b and b everyone went out to /b greet b him, /b and b the butchers also came /b out to greet him. b Rav did not remove his eyes from /b the meat that the butchers were preparing. b He said to them: If /b you had eaten the meat based upon the supervision you provided b now, /b you would have b fed forbidden /b meat b to the sons of /b my b daughter /b because no one apart from me was watching the meat when you all came out to greet me. And despite the fact that he had kept the meat in his sight b Rav did not eat from that meat. /b ,The Gemara asks: b What is the reason /b that Rav did not eat the meat? b If /b one suggests that he was concerned b because /b it had been b obscured /b from sight, that cannot be the reason, as Rav kept watching it so that it b was not obscured /b from sight. b Rather, /b Rav did not eat b because he divined, /b i.e., he saw the arrival of the ferry as a good omen. This is prohibited, and therefore Rav penalized himself and abstained from the meat.,The Gemara asks: b But doesn’t Rav say /b that b any divination that is not like /b the divination of b Eliezer, the servant of Abraham, /b when he went to seek a bride for Isaac (see Genesis 24:14), b or like /b the divination of b Jonathan, son of Saul, /b who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), b is not divination? /b Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself. The Gemara answers: b Rather, /b the reason Rav did not eat the meat is that b it was an optional feast, /b rather than a feast associated with a mitzva, b and Rav would not derive pleasure from an optional feast. /b ,Having mentioned Rav’s reaction to the ferry in the incident cited above, the Gemara states that b Rav would check /b whether to travel based upon b the ferry; /b if it came quickly he would take the ferry, but otherwise he would not. b And Shmuel would check /b what would happen to him b by /b opening b a scroll /b and reading from wherever it was open to. b Rabbi Yoḥa would check /b what was in store for him b by /b asking b a child /b to recite the verse he was learning.,The Gemara relates an incident when Rabbi Yoḥa checked his luck based on a child’s verse. During b all the years /b when b Rav /b lived in Babylonia, b Rabbi Yoḥa, /b who lived in Eretz Yisrael, would b write to him /b and begin with the greeting: b To our Master who is in Babylonia. When /b Rav b died, /b Rabbi Yoḥa b would write to Shmuel /b and begin with the greeting: b To our colleague who is in Babylonia. /b Shmuel b said: Does /b Rabbi Yoḥa b not know /b any b matter in which I am his master? /b Shmuel b wrote /b and b sent to /b Rabbi Yoḥa the calculation of the b leap /b years b for /b the next b sixty years. /b Rabbi Yoḥa was not impressed by this and b said: Now he /b has b merely /b demonstrated that b he knows mathematics, /b which does not make him my master.,Shmuel then b wrote /b and b sent to /b Rabbi Yoḥa explications of b uncertainties /b pertaining to b i tereifot /i /b that had to be transported on b thirteen camels. /b Rabbi Yoḥa was impressed by this and b said: I have a Master in Babylonia; I will go and see him. /b Before departing on his journey, Rabbi Yoḥa b said to a child: Recite to me your verse /b that you studied today. The child b recited /b the following verse b to /b Rabbi Yoḥa: b “Now Samuel was dead” /b (I Samuel 28:3). Rabbi Yoḥa b said /b to himself: b Learn from this /b that b Shmuel has died. /b Therefore, Rabbi Yoḥa did not go to see Shmuel.,The Gemara comments: b But it was not so; Shmuel had not died. Rather, /b the reason Rabbi Yoḥa was given this sign was b so that Rabbi Yoḥa would not trouble himself /b to embark on the long and arduous journey from Eretz Yisrael to Babylonia., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: /b With regard to one who is successful with his first business transaction after he has built b a home, /b after the birth of b a child, or /b after he marries b a woman, even though /b he may b not /b use this as a means of b divination /b to decide upon future courses of action, b it is /b an auspicious b sign /b that he will continue to be successful. Conversely, if his first transaction is not successful he may take that as an inauspicious sign., b Rabbi Elazar said: But this /b is provided b that /b the sign b has been established /b by repeating itself b three times. /b This is based on a verse, b as it is written: /b “And Jacob their father said to them: Me you have bereaved of my children: b Joseph is not, and Simeon is not, and you will take Benjamin away; /b upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.,§ The Gemara returns to discuss distinguishing marks that prevent meat from being prohibited despite its having been obscured from sight. b Rav Huna inquired of Rav: /b If pieces of meat were b strung /b together and then were obscured from sight, b what is /b the i halakha /i ? Rav b said to him: Do not be an imbecile; /b of course if the meat is b strung /b together b it is /b considered to be b a distinguishing mark, /b and the meat is permitted. b There are /b those b who say /b this i halakha /i as follows: b Rav Huna said /b that b Rav said: /b If pieces of meat are b strung /b together b it is a distinguishing mark, /b and the meat remains permitted even if it is obscured from sight.,The Gemara relates that b Rav Naḥman of Neharde’a arrived at /b the home of b Rav Kahana in Pum Nahara on the eve of Yom Kippur, /b which is a day when people commonly eat meat. b Ravens came /b and b dropped livers and kidneys. /b Rav Kahana b said to /b Rav Naḥman: b Take /b these livers and kidneys b and eat /b them, as they are not forbidden, even though they were obscured from sight. This is because b at this time permitted /b meat is b more common /b than forbidden meat, since Jews slaughter many animals on this day., b Rav Ḥiyya bar Avin lost /b a cut of meat from an animal b intestine among /b the b barrels /b of wine in his wine cellar. When he found it, b he came before Rav Huna /b to ask whether the meat was now prohibited because it had been obscured from sight. Rav Huna b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥiyya bar Avin b said to him: No. /b Rav Huna asked him: b Do you have visual recognition of it? /b Rav Ḥiyya bar Avin b said to him: Yes. /b Rav Huna said: b If so, go and take /b it and eat it., b Rav Ḥanina Ḥoza’a lost a side of meat. /b When he found it, b he came before Rav Naḥman /b and asked him whether the meat was now prohibited because it had been obscured from sight. Rav Naḥman b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥanina Ḥoza’a b said to him: No. /b Rav Naḥman asked him: b Do you have visual recognition of it? /b Rav Ḥanina Ḥoza’a b said to him: Yes. /b Rav Naḥman said: b If so, go and take /b it and eat it., b Rav Natan bar Abaye lost a skein of sky-blue /b wool prepared for use in ritual fringes. He searched for it and found it. b He came before Rav Ḥisda /b to ask whether the wool was now prohibited because it had been obscured from sight and may have become confused with other blue wool that is not valid for ritual fringes. Rav Ḥisda b said to him: Do you have a distinguishing mark in it /b so that you can identify it? Rav Natan bar Abaye b said to him: No. /b Rav Ḥisda asked him: b Do you have visual recognition of it? /b Rav Natan bar Abaye b said to him: Yes. /b Rav Ḥisda said: b If so, go and take /b it, and you may use it for ritual fringes., b Rava said: At first I would say /b that b a distinguishing mark is preferable to visual recognition, because we return a lost item /b to its owner based b on a distinguishing mark, /b |
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| 132. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 31, 35 |
| 133. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30, 35 |
134. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 517| 17b. אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:, br br big strongהדרן עלך היה קורא /strong /big br br,מתני׳ big strongמי /strong /big שמתו מוטל לפניו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה,נושאי המטה וחלופיהן וחלופי חלופיהן את שלפני המטה ואת שלאחר המטה את שלפני המטה צורך בהם פטורים ואת שלאחר המטה צורך בהם חייבין ואלו ואלו פטורים מן התפלה,קברו את המת וחזרו אם יכולין להתחיל ולגמור עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו,העומדים בשורה הפנימיים פטורים והחיצונים חייבים (נשים ועבדים וקטנים פטורים מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון):, big strongגמ׳ /strong /big מוטל לפניו אין ושאינו מוטל לפניו לא,ורמינהי מי שמתו מוטל לפניו אוכל בבית אחר ואם אין לו בית אחר אוכל בבית חבירו ואם אין לו בית חבירו עושה מחיצה ואוכל ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ואינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ואינו מזמן | 17b. b “There is no breach”; that our faction /b of Sages b should not be like the faction of David, from which Ahitophel emerged, /b who caused a breach in the kingdom of David. br b “And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, /b who set forth on an evil path. br b “And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. /b br b “In our open places”; that we should not have a child or student who overcooks his food in public, /b i.e., who sins in public and causes others to sin, b as /b in the well-known case of b Jesus the Nazarene. /b ,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: b “Hear Me, stubborn-hearted who are far from charity” /b (Isaiah 46:12). While both agree that the verse refers to the righteous, b Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, /b disagreed as to how to interpret the verse. b One said: The entire world is sustained by /b God’s b charity, /b not because it deserves to exist, b while /b the righteous who are far from God’s charity b are sustained by force, /b as due to their own good deeds they have the right to demand their sustece. b And one said: The entire world is sustained by the merit /b of b their /b righteousness, b while they are not sustained /b at all, b not even by their own merit, in accordance with /b the statement that b Rav Yehuda /b said that b Rav said. /b , b As Rav Yehuda said /b that b Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by /b the merit of b Ḥanina /b ben Dosa, b my son, and /b for b Ḥanina, my son, a i kav /i of carobs is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b , b And /b this exegesis b disagrees with /b the opinion of b Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? /b They are the b foolish /b heathens b of Gova’ei. Rav Yosef said: Know /b that this is so, b as no convert has ever converted from their /b ranks.,Similarly, b Rav Ashi said: /b The heathen residents b of /b the city b Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year /b at the i kalla /i gatherings in Adar and Elul, when thousands of people congregate and study Torah i en masse /i , b yet no convert has ever converted from their /b ranks.,We learned in our mishna that b if a groom wishes to recite /b i Shema /i on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: b Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learn /b that b they /b say b the opposite? As we learned /b in a mishna: b A place where they were accustomed to perform labor on Ninth of Av, one /b may b perform /b labor. b A place where they were accustomed not to perform /b labor on Ninth of Av, b one /b may b not perform /b labor. b And everywhere, Torah scholars are idle /b and do not perform labor. b Rabban Shimon ben Gamliel says: /b With regard to performing labor on the Ninth of Av, b one should always conduct himself as a Torah scholar. /b ,If so, b there is a contradiction between /b the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there. And, b there is a contradiction between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there., b Rabbi Yoḥa said: The attribution /b of the opinions b is reversed /b in one of the sources in the interest of avoiding contradiction. b Rav Sheisha, son of Rav Idi, said: Actually, /b you need b not reverse /b the opinions, as the contradiction between the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there b is not difficult. /b In the case of b the recitation of i Shema /i /b on his wedding night, b since everyone is reciting /b i Shema /i b and he is also reciting /b i Shema /i , he is not conspicuous and b it does not appear as presumptuousness. Here, /b in the case of the Ninth of Av, however, b since everyone is performing labor and he is not performing labor, /b his idleness is conspicuous and b appears as presumptuousness. /b ,So too, the contradiction b between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there b is not difficult. There, /b in the case of the recitation of i Shema /i on his wedding night, b the matter is dependent upon his /b capacity to b concentrate, /b and b it is clear to all /b that b he is unable to concentrate. /b Reciting i Shema /i under those circumstances is a display of presumptuousness. b But here, /b in the case of the Ninth of Av, b one who sees /b him idle b says: It is /b because b he has no labor /b to perform. b Go out and see how many idle people there are in the marketplace, /b even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,, strong MISHNA: /strong b One whose deceased /b relative b is laid out /b unburied b before him is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer, and from /b the mitzva to don b phylacteries, as well as all /b positive b mitzvot mentioned in the Torah, /b until the deceased has been buried.,With regard to b the pallbearers and their replacements and the replacements of their replacements, those /b located b before the bier /b who have not yet carried the deceased b and those /b located b after the bier. Those before the bier who are needed /b to carry the bier b are exempt /b from reciting i Shema /i ; b while those after the bier, /b even if b they are /b still b needed /b to carry it, since they have already carried the deceased, they are b obligated /b to recite i Shema /i . However, both b these and those are exempt from /b reciting the i Amida /i b prayer, /b since they are preoccupied and are unable to focus and pray with the appropriate intent.,After b they buried the deceased and returned, if they /b have sufficient time to b begin /b to recite i Shema /i b and conclude before they arrive at the row, /b formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, b they should begin. If /b they do b not /b have sufficient time to conclude reciting the entire i Shema /i , then b they should not begin. /b ,And b those standing in the row, those /b in the b interior /b row, directly before whom the mourners will pass and who will console them, b are exempt /b from reciting i Shema /i , while b those /b in the b exterior /b row, who stand there only to show their respect, b are obligated /b to recite i Shema /i . b Women, slaves and minors are exempt from the recitation of i Shema /i and from phylacteries, but are obligated in prayer, i mezuza /i and Grace after Meals. /b , strong GEMARA: /strong We learned in the mishna that one whose deceased relative is laid out before him is exempt from the recitation of i Shema /i and other positive mitzvot. The Gemara deduces: When the corpse is b laid out before him, yes, /b he is exempt, but when the corpse is b not /b physically b laid out before him, no, /b he is not exempt from these mitzvot.,The Gemara b raises a contradiction /b from a i baraita /i : b One whose deceased /b relative b is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s house /b available, b he makes a partition /b between him and the deceased b and eats. If he does not have material /b with which b to make a partition, he averts his face /b from the dead and b eats. And /b in any case, b he does not recline while he eats, /b as reclining is characteristic of a festive meal. b Furthermore, he neither eats meat nor drinks wine, and does not recite /b a b blessing /b before eating, b and does not /b recite the formula to b invite /b the participants in the meal to join together in the Grace after Meals [ i zimmun /i ], i.e., he is exempt from the obligation of Grace after Meals. |
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135. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is b suspect with regard to tithe. And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Yehuda, /b as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. b And /b the other b one says: One who is suspect with regard to tithe is suspect with regard to /b produce of the b Sabbatical /b Year. b And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Meir. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b an i am ha’aretz /i , /b i.e., one who is unreliable with regard to ritual impurity and tithes, b who accepts upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status, /b i.e., that he will be stringent in all matters observed by i ḥaverim /i , including i teruma /i , tithes, and i ḥalla /i , and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy b but /b subsequently he b was suspected with regard to one matter /b in which others saw him act improperly, b he is suspected with regard to the entire Torah. /b This is the b statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b ,It is also taught in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b a convert who accepted upon himself /b upon his conversion b matters of Torah, /b i.e., all of the mitzvot, b even if he is suspect with regard to one matter /b alone, b he is suspect with regard to the entire Torah, and he is /b considered b like a Jewish transgressor [ i meshummad /i ], /b who habitually transgresses the mitzvot. The Gemara explains that the practical b difference /b resulting from the fact that he is considered like a Jewish transgressor is b that if he betroths /b a woman, b his betrothal is /b a valid b betrothal, /b and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status except for one matter, /b which he does not wish to observe, b he is not accepted, /b and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of b a gentile who comes to /b convert and takes upon himself to b accept the words of Torah except for one matter, he is not accepted /b as a convert. b Rabbi Yosei, son of Rabbi Yehuda, says: Even /b if he refuses to accept b one detail of rabbinic law, /b he is not accepted.,The i baraita /i continues: b And similarly, /b in the case of b a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: /b “He among the sons of Aaron, b that sacrifices the blood of the peace offerings, /b and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to b the /b Temple b service, which is handed /b over b to the sons of Aaron, any priest who does not admit to it /b in its entirety b has no share in the priesthood. /b ,The Gemara continues on a similar topic. b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status, if we have seen that he practices /b such matters b in private, within his home, he is accepted, and afterward he is taught /b the precise details of being a i ḥaver /i . b But if /b we have b not /b seen him act as a i ḥaver /i in his home, b he is taught /b first b and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether /b in b this /b case b or that /b case, b he is /b first b accepted, and he /b then b continues to learn in /b the b usual manner, /b i.e., as a i ḥaver /i he learns from others how to behave., b The Sages taught /b in a i baraita /i : An i am ha’aretz /i who wishes to become a i ḥaver /i b is accepted /b first b with regard to hands, /b i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, b and afterward he is accepted /b as trustworthy b for purity /b in general. b And if he says: I /b wish to b accept /b purity b only with regard to hands, he is accepted /b for this. If he wishes to b accept /b upon himself the stringencies of a i ḥaver /i b with regard to ritual purity but he does not accept /b upon himself the stringencies b with regard to hands, /b i.e., to wash his hands, which is a simple act, b he is not accepted even for purity /b in general., b The Sages taught /b in a i baraita /i : b Until when is he accepted, /b i.e., how much time must elapse before he is considered trustworthy as a i ḥaver /i ? b Beit Shammai say: With regard to liquids, thirty days. With regard to /b impurity of b clothing, /b about which i ḥaverim /i would be careful as well, b twelve months. And Beit Hillel say: Both /b with regard to b this, /b liquids, b and that, /b clothing, he must maintain the practice b for twelve months /b before he is fully accepted as a i ḥaver /i .,The Gemara raises a difficulty: b If so, this is /b one b of /b the rare cases of b the leniencies of Beit Shammai and of the stringencies of Beit Hillel, /b and yet it is not included in tractate i Eduyyot /i , which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. b Rather, /b the text of the i baraita /i must be emended so that it reads: b Beit Hillel say: Both /b with regard to b this, /b liquids b and that, /b clothing, he must maintain the practice b for thirty /b days before he is fully accepted as a i ḥaver /i .,§ The Gemara provides b a mnemonic /b to remember the topics from here until the end of the chapter: b i Ḥaver /i ; student; sky-blue dye [ i tekhelet /i ]; tax; return; /b tax b collector; by himself. /b , b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i . But his children and /b the b members of his household are not required to accept /b the status of i ḥaver /i separately b in the presence of three i ḥaverim /i . Rabban Shimon ben Gamliel says: Even his children and /b the b members of his household must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , because a i ḥaver /i , who accepted it /b himself in the presence of three others, b is not comparable to the son of a i ḥaver /i , /b who b accepted /b that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i , and even a Torah scholar /b who wishes to become a i ḥaver /i b must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i . /b But b an elder who sits /b and studies Torah b in a yeshiva is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , as he already accepted it upon himself from the moment he sat /b and dedicated himself to study Torah in yeshiva. b Abba Shaul says: Even a Torah scholar is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i ; and not only /b does he have the status of i ḥaver /i without an explicit declaration in the presence of three i ḥaverim /i , b but others /b can b accept /b that they wish to become a i ḥaver /i b in his presence. /b , b Rabbi Yoḥa says: This mishna, /b i.e., the ruling that a Torah scholar must declare his intent to become a i ḥaver /i in the presence of three i ḥaverim /i , b was taught in the days of the son of Rabbi Ḥanina ben Antigonus. /b At that time, b Rabbi Yehuda and Rabbi Yosei were uncertain about /b a certain b matter of ritual purity. The Sages sent /b a delegation of their students b to the son of Rabbi Ḥanina ben Antigonus /b and told them to b go /b and b tell him to examine /b this matter. The students b found him while he was carrying /b items that were ritually b pure. /b The son of Rabbi Ḥanina ben Antigonus b seated Sages from his own /b yeshiva b next to /b the students who came to ask the question, because he did not trust these students to keep his items pure. b And he stood and examined /b the matter.,The students returned and b came and told Rabbi Yehuda and Rabbi Yosei /b that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of i amei ha’aretz /i . b Rabbi Yehuda said to them /b in anger: b This one’s father, /b i.e., Rabbi Ḥanina ben Antigonus, b degraded Torah scholars /b by not trusting them with matters of ritual purity. And b he too, /b the son of Rabbi Ḥanina ben Antigonus, b degrades Torah scholars. /b , b Rabbi Yosei said to him: Let the honor of the elder, /b i.e., both the father and son, b be left in its place. /b He did not act in this manner to degrade Torah scholars. b Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, /b and they decided b that they will not pass ritually pure /b items b to any /b other b person. /b Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., b The Sages taught /b in a i baraita /i : In the case of b a i ḥaver /i that died, his wife and children and members of his household retain their presumptive /b status b until they are suspected /b of engaging in inappropriate deeds. b And similarly, /b in the case of b a courtyard in which one sells sky-blue dye, it retains its presumptive /b status as a place in which fit sky-blue dye is sold b until it is disqualified /b due to the merchant’s unscrupulous behavior., b The Sages taught /b in a i baraita /i : b The /b former b wife an i am ha’aretz /i who /b later b marries a i ḥaver /i , and likewise the daughter of an i am ha’aretz /i who marries a i ḥaver /i , and likewise the slave of an i am ha’aretz /i who is sold to a i ḥaver /i , must all accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status. But /b with regard to b the /b former b wife of a i ḥaver /i who /b later b marries an i am ha’aretz /i , and likewise the daughter of a i ḥaver /i who marries an i am ha’aretz /i , and likewise the slave of a i ḥaver /i who was sold to an i am ha’aretz /i , /b these people b need not accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i , /b as each of them is already accustomed to behave as a i ḥaver /i .,The i baraita /i continues: b Rabbi Meir says: They too must accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i . And similarly, Rabbi Shimon ben Elazar would /b illustrate this point and b say in the name of Rabbi Meir: /b There was b an incident involving a certain woman who married a i ḥaver /i and would tie [ i koma’at /i ] for him phylacteries on his hand, /b and she later b married a tax collector and would tie for him tax seals on his hand, /b which shows that her new husband had a great influence on her level of piety. |
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136. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 20, 377| 16a. כל מזונותיו של אדם קצובים לו מראש השנה ועד יום הכפורים חוץ מהוצאת שבתות והוצאת י"ט והוצאת בניו לתלמוד תורה שאם פחת פוחתין לו ואם הוסיף מוסיפין לו,א"ר אבהו מאי קראה (תהלים פא, ד) תקעו בחדש שופר (בכסא) ליום חגנו איזהו חג שהחדש מתכסה בו הוי אומר זה ראש השנה וכתיב (תהלים פא, ה) כי חק לישראל הוא משפט לאלהי יעקב,מאי משמע דהאי חק לישנא דמזוני הוא דכתיב (בראשית מז, כב) ואכלו את חקם אשר נתן להם פרעה מר זוטרא אמר מהכא (משלי ל, ח) הטריפני לחם חקי,תניא אמרו עליו על שמאי הזקן כל ימיו היה אוכל לכבוד שבת מצא בהמה נאה אומר זו לשבת מצא אחרת נאה הימנה מניח את השניה ואוכל את הראשונה,אבל הלל הזקן מדה אחרת היתה לו שכל מעשיו לשם שמים שנאמר (תהלים סח, כ) ברוך ה' יום יום תניא נמי הכי בית שמאי אומרים מחד שביך לשבתיך ובית הלל אומרים ברוך ה' יום יום,א"ר חמא ברבי חנינא הנותן מתנה לחברו אין צריך להודיעו שנאמר (שמות לד, כט) ומשה לא ידע כי קרן עור פניו,מיתיבי (שמות לא, יג) לדעת כי אני ה' מקדשכם אמר לו הקב"ה למשה משה מתנה טובה יש לי בבית גנזי ושבת שמה ואני מבקש ליתנה לישראל לך והודיע אותם מכאן אמר רבן שמעון בן גמליאל הנותן פת לתינוק צריך להודיע לאמו,לא קשיא הא במתנה דעבידא לאגלויי הא במתנה דלא עבידא לאגלויי שבת נמי מתנה דעבידא לאגלויי מתן שכרה לא עבידא לאגלויי:,אמר מר מכאן אמר רשב"ג הנותן פת לתינוק צריך להודיע לאמו מאי עביד ליה שייף ליה משחא ומלי ליה כוחלא והאידנא דחיישינן לכשפים מאי אמר רב פפא שייף ליה מאותו המין,א"ר יוחנן משום ר' שמעון בן יוחי כל מצות שנתן להם הקב"ה לישראל נתן להם בפרהסיא חוץ משבת שנתן להם בצנעא שנאמר (שמות לא, יז) ביני ובין בני ישראל אות היא לעולם,אי הכי לא לענשו נכרים עלה שבת אודועי אודעינהו מתן שכרה לא אודעינהו ואי בעית אימא מתן שכרה נמי אודעינהו נשמה יתירה לא אודעינהו,דאמר ר' שמעון בן לקיש נשמה יתירה נותן הקב"ה באדם ערב שבת ולמוצאי שבת נוטלין אותה הימנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת ווי אבדה נפש:,עושה אדם תבשיל מערב יום טוב: אמר אביי לא שנו אלא תבשיל אבל פת לא,מאי שנא פת דלא אילימא מידי דמלפת בעינן ופת לא מלפתא והא דייסא נמי דלא מלפתא דאמר ר' זירא הני בבלאי טפשאי דאכלי נהמא בנהמא ואמר רב נחומי בר זכריה משמיה דאביי מערבין בדייסא אלא מידי דלא שכיח בעינן ופת שכיחא ודייסא לא שכיחא,איכא דאמרי אמר אביי לא שנו אלא תבשיל אבל פת לא מאי טעמא אילימא דמידי דלא שכיח בעינן ופת שכיחא והא דייסא לא שכיחא ואמר רב נחומי בר זכריה משמיה דאביי אין מערבין בדייסא אלא מידי דמלפת בעינן ופת לא מלפתא ודייסא נמי לא מלפתא דאמר ר' זירא הני בבלאי טפשאי דאכלי נהמא בנהמא,תני ר' חייא עדשים שבשולי קדרה סומך עליהן משום ערובי תבשילין וה"מ דאית בהו כזית אמר רב יצחק בריה דרב יהודה שמנונית שעל גבי הסכין גוררו וסומך עליו משום ערובי תבשילין והני מילי דאית בהו כזית,אמר רב אסי אמר רב דגים קטנים מלוחים אין בהם משום בשולי נכרים אמר רב יוסף ואם צלאן נכרי סומך עליהם משום ערובי תבשילין ואי עבדינהו נכרי כסא דהרסנא אסור,פשיטא מהו דתימא | |
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137. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30| 41b. אתא לקמיה דרב יהודה אזיל אייתי תרי סהדי חד אמר תרתי אוצייתא עאל וחד אמר תלת אוצייתא עאל א"ל זיל שלים תרתי מגו תלת,אמר ליה כמאן כרבי שמעון בן אלעזר דתניא אמר ר' שמעון בן אלעזר לא נחלקו בית שמאי ובית הלל על שתי כיתי עדים שאחת אומרת מנה ואחת אומרת מאתים שיש בכלל מאתים מנה,על מה נחלקו על כת אחת שאחד אומר מנה ואחד אומר מאתים שבית שמאי אומרים נחלקה עדותן ובית הלל אומרים יש בכלל מאתים מנה,א"ל והא מייתינא לך איגרתא ממערבא דאין הלכה כר' שמעון בן אלעזר א"ל לכי תיתי,ההוא גברא דדר בקשתא בעיליתא ארבע שני אתא מארי דביתא אשכחיה א"ל מאי בעית בהאי ביתא א"ל מפלניא זבינתה דזבנה מינך אתא לקמיה דר' חייא א"ל אי אית לך סהדי דדר בה איהו דזבנת מיניה ואפילו חד יומא אוקימנא לה בידך ואי לא לא,אמר רב הוה יתיבנא קמיה דחביבי ואמרי ליה וכי אין אדם עשוי ליקח ולמכור בלילה וחזיתיה לדעתיה אי א"ל קמאי דידי זבנה מינך מהימן מיגו דאי בעי א"ל אנא זבנתה מינך,אמר רבא כוותיה דר' חייא מסתברא דקתני הבא משום ירושה אינו צריך טענה טענה הוא דלא בעי הא ראיה בעי,ודלמא לא ראיה בעי ולא טענה בעי ואיבעית אימא שאני לוקח דלא שדי זוזי בכדי,איבעיא להו נראה בו מאי אמר אביי היא היא רבא אמר עביד איניש דסיאר ארעיה ולא זבין:,שלשה לקוחות מצטרפין אמר רב וכולם בשטר,למימרא דסבר רב שטר אית ליה קלא ועדים לית להו קלא והאמר רב המוכר שדה בעדים גובה מנכסים משועבדים התם לקוחות | 41b. Rav Kahana b came before Rav Yehuda. /b Rav Kahana’s neighbor b went /b and b brought two witnesses. One said: /b Rav Kahana b entered two rows /b into his neighbor’s land, b and one said: /b Rav Kahana b entered three rows /b into his neighbor’s land. Rav Yehuda b said to /b Rav Kahana: b Go /b and b pay two out of /b the b three /b that your neighbor is claiming by moving the wall two rows into your property.,Rav Kahana b said to /b Rav Yehuda: b In accordance with whose /b opinion are you ruling that the testimony of witnesses who contradict each other is valid? Is it b in accordance with /b the opinion of b Rabbi Shimon ben Elazar? As it is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard to two sets of witnesses, where one /b set b says /b that a litigant owes b one hundred dinars and one /b set b says /b that he owes b two hundred. /b In such a case, everyone agrees b that /b two hundred b includes one hundred, /b and he is liable to pay one hundred., b With regard to what did /b Beit Shammai and Beit Hillel b disagree? /b They disagree b with regard to one set /b of witnesses, b where one /b witness b says /b that a litigant owes b one hundred dinars and one /b witness b says /b that he owes b two hundred; as /b in such a case, b Beit Shammai say /b that b their testimony is divided, /b and they do not combine to form a set of witnesses, b and Beit Hillel say /b that b two hundred includes one hundred, /b and they combine to form a set of witnesses. Rav Kahana assumed that Rav Yehuda based his ruling on Rabbi Shimon ben Elazar’s interpretation of the opinion of Beit Hillel.,Rav Kahana then b said to /b Rav Yehuda: How can you rely on this opinion? b But I can bring you a letter from the West, /b Eretz Yisrael, stating b that /b the b i halakha /i is not in accordance with /b the opinion of b Rabbi Shimon ben Elazar, /b and that in fact Beit Hillel also disqualify two witnesses in such a case. Rav Yehuda b said to /b Rav Kahana: I will accept that ruling b when you will bring /b such a letter. Until then, I stand by my ruling.,§ The Gemara relates: There was b a certain man who resided in a loft in Kashta /b for b four years. /b At the end of that period, the prior b owner of the house came /b and b found him /b there. The prior owner b said to him: What do you want with this house /b of mine? The possessor b said to /b him: b I purchased it from so-and-so, who purchased it from you. /b The possessor b came before Rabbi Ḥiyya, /b who b said to him: If you have witnesses /b who will testify b that he, from whom you purchased /b the house, b resided in it, even /b if there is testimony that he resided in it for only b one day, I will establish it in your possession, but if /b there is b no /b testimony to his having resided there then I will b not /b establish it in your possession, and it will revert back to its prior owner., b Rav said: I was sitting before my uncle [ i deḥavivi /i ], /b Rabbi Ḥiyya, b and I said to him: But isn’t it common /b for b a person to purchase /b a house b and sell /b it immediately b during the /b same b night? /b It is possible that the seller purchased and sold the house without witnesses who saw him residing in it. b And I saw that /b Rabbi Ḥiyya’s b opinion /b was that b if /b the possessor b said to /b the claimant: The one who sold it to me b purchased it from you in my presence, /b this claim is b deemed credible, since if /b the possessor b wanted /b to, he could have b said to /b the prior owner of the house: b I purchased it from you. /b , b Rava said: /b It b stands to reason /b that the i halakha /i is b in accordance with /b the opinion b of Rabbi Ḥiyya, as /b the mishna (41a) b teaches: /b In the case of land b that comes as an inheritance, one is not required to make a claim /b as to how the land came into his benefactor’s possession when one’s ownership of the land is challenged. This indicates that b it is a claim that /b he b does not need, but /b he b does need proof /b that it had been in the possession of his ancestors.,The Gemara rejects the inference from the mishna: b But perhaps /b he b does not need proof and does not need a claim. /b The only reason that the mishna mentions that he does not need a claim is to clarify that this does not fall into the category of a possession that is not accompanied by a claim. Therefore, one cannot infer from the ruling of that mishna what the i halakha /i should be in this case. b And if you wish, say /b instead that although the inference from the mishna is correct, it is not relevant to this case, as the case of b a buyer is different, since /b he would b not throw money /b away b for nothing. /b The fact that he purchased the house indicates that he must have ascertained that the seller had a right to it., b A dilemma was raised before /b the Sages: If the seller b was seen in /b the house, b what /b is the i halakha /i ? Is this sufficient proof that he had purchased the house? b Abaye said: It is identical /b to testimony that he had resided there. b Rava said: /b This does not constitute proof, as b a person is apt to survey [ i desayyar /i ] land and /b ultimately b not purchase /b it.,§ The Gemara issues a ruling concerning the establishment of the presumption of ownership. b Three buyers combine /b to establish the presumption of ownership. If one purchased a field and sold it to another, who then sold it to a third party, and in total, the three of them worked and profited from the field for three years, the third one has established the presumption of ownership. b Rav says: And /b this is the i halakha /i only if they b all /b purchased the land b with a bill /b of sale. As a result of the bill of sale, the prior owner will know that it is not the case that each of them worked and profited from the field for only one year and abandoned it, which would explain why he did not bother to lodge a protest.,The Gemara asks: b Is this to say that Rav holds /b that b a bill /b of sale generates b publicity, but witnesses do not /b generate b publicity? But doesn’t Rav say /b that with regard to b one who sells a field in /b the presence of b witnesses, /b and that field is later seized by the creditors of the seller, the buyer b collects from /b the b liened property /b that the seller had sold to others, to be reimbursed for his seized field? If not for the fact that the sale in the presence of witnesses generates publicity, those who later purchased land from the seller would not have been aware that the property they are purchasing is liened to the first buyer. The Gemara answers: b There, /b with regard to b buyers, /b |
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| 138. Origen, Commentary On John, 13.83 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 440 |
| 139. Origen, Commentary On Matthew, 16.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 444 |
| 140. Origen, On Prayer, 2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 271 |
141. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 31, 37| 69a. תלה ליה רב לרבי ביני חטי האחין ששיעבדו מהו הוה יתיב ר' חייא קמיה אמר ליה מכרו או משכנו אמר ליה מאי נפקא מינה בין מכרו בין שמשכנו מוציאין לפרנסה ואין מוציאין למזונות,ורב אי מכרו קמיבעיא ליה נכתוב ליה מכרו אי משכנו קא מיבעיא ליה נכתוב ליה משכנו,רב תרוייהו קמבעיא ליה וסבר אי כתיבנא ליה מכרו הא ניחא אי שלח לי דמוציאין כל שכן משכנו אי שלח לי אין מוציאין אכתי משכנו קמיבעיא לי,אי כתיבנא ליה משכנו אי שלח לי דאין מוציאין כל שכן מכרו אי שלח לי מוציאין אכתי מכרו קא מיבעיא לי אכתוב ליה שיעבדו דמשמע הכי ומשמע הכי,ורבי יוחנן אמר אחד זה ואחד זה אין מוציאין איבעיא להו לרבי יוחנן לא שמיע ליה הא דרבי ואי שמיע ליה הוה מקבל ליה או דלמא שמיע ליה ולא מקבל ליה,ת"ש דאתמר מי שמת והניח שתי בנות ובן וקדמה הראשונה ונטלה עישור נכסים ולא הספיקה שניה לגבות עד שמת הבן,אמר ר' יוחנן שניה ויתרה אמר ר' חנינא גדולה מזו אמרו מוציאין לפרנסה ואין מוציאין למזונות ואת אמרת שניה ויתרה,ואם איתא נימא ליה מאן אמרה ודלמא לעולם לא שמיע ליה וכי שמיע ליה קביל ושאני התם דאיכא רווח ביתא,אמר ליה רב יימר לרב אשי אלא מעתה אשכחה מציאה בעלמא דאיכא רווח ביתא הכי נמי דלא יהבינן לה עישור נכסים אמר ליה אנא רווח ביתא מהני נכסי קאמינא,אמר אמימר בת יורשת הויא אמר ליה רב אשי לאמימר אילו בעי לסלוקה בזוזי הכי נמי דלא מצי לסלוקה אמר ליה אין אי בעי לסלוקה בחדא ארעא הכי נמי דלא מצי מסלק לה אמר ליה אין,רב אשי אמר בת בעלת חוב הויא ואף אמימר הדר ביה דאמר רב מניומי בריה דרב ניחומי הוה קאימנא קמיה דאמימר ואתאי האי איתתא לקמיה דהות קא בעיא עישור נכסים וחזיתיה לדעתיה דאי בעי לסלוקה בזוזי הוי מסלק לה דשמעי מאחי דהוו קאמרי לה אילו הוה לן זוזי סליקנא בזוזי ואישתיק ולא אמר להו ולא מידי,והשתא דאמרת בעלת חוב הויא דאבא או דאחי למאי נפקא מינה למיגבא לבינונית שלא בשבועה וזיבורית בשבועה,מאי תא שמע דרבינא אגביה לברתיה דרב אשי ממר בריה דרב אשי בינונית ושלא בשבועה מבריה דרב סמא בריה דרב אשי זבורית בשבועה,שלח ליה רב נחמיה בריה דרב יוסף לרבה בר רב הונא זוטא מנהרדעא כי אתיא הא איתתא לקמך אגבה עישור נכסים אפילו מאיצטרובלא אמר רב אשי כי הוינן בי רב כהנא הוה מגבינן אפילו מעמלא דביתי,שלח ליה רב ענן לרב הונא הונא חברין שלם כי אתיא הא איתתא לקמך אגבה עישור נכסי הוה יתיב רב ששת קמיה אמר ליה זיל אימא ליה ובשמתא יהא מאן דלא אמר ליה ענן ענן ממקרקעי או ממטלטלי ומאן יתיב בי מרזיחא ברישא,אזל רב ששת לקמיה דרב ענן אמר ליה מר רבה ורב הונא רביה דרבה ושמותי שמית מאן דלא אמר ליה ואי לאו דשמית לא הוה קאמינא ענן ענן ממקרקעי או ממטלטלי ומאן יתיב בי מרזיחא ברישא,אזל רב ענן לקמיה דמר עוקבא א"ל חזי מר היכי שלח לי רב הונא ענן ענן ועוד מרזיחא דשלח לי [לא ידענא] מאי ניהו א"ל אימא לי איזי | 69a. § b Rav attached /b the following question b for Rabbi /b Yehuda HaNasi b between /b the b lines /b of a letter he sent him: With respect to b brothers who mortgaged /b a certain property, b what is /b the i halakha /i ? Is this property subject to seizure, if need be, for the benefit of the daughters’ dowries? b Rabbi Ḥiyya was sitting before /b Rabbi Yehuda HaNasi when the letter arrived. b He said to him: /b What is meant in the question? Did b they sell /b the property b or /b did b they pledge /b it as a guarantee, so that it has not yet been transferred? Rabbi Yehuda HaNasi, b said to him: What difference does it make? Whether they sold /b it b or pledged /b it, the court b may appropriate /b the property b for support /b for the daughters’ dowries, b but /b the court b may not appropriate /b it for their b sustece. /b ,The Gemara asks: b And /b as for b Rav /b himself, b if he is raising a dilemma /b about a case in which b they sold /b the property, b let him write /b explicitly that he is asking about an instance in which b they sold /b the property. And b if he is raising a dilemma /b about a case in which b they pledged /b the property, b let him write /b explicitly that he is asking about an instance in which b they pledged /b the property. Why does Rav instead employ an ambiguous term?,The Gemara answers: b Rav was raising a dilemma about both /b cases b and thought: If I write to him /b that b they sold /b the property, then b it /b works b out well if /b he b sends /b back b to me /b the ruling b that /b the court may b appropriate /b the sold property for the daughters’ dowries. In that case, I would also understand that b all the more so, /b if the brothers merely b pledged /b the property, the court would appropriate it for the dowry. But b if he sends to me /b the reply that the court b does not appropriate /b sold property, b still /b the case in which they b pledged /b the property will b be a dilemma for me. /b ,Alternatively, b if I write to him /b that the brothers b pledged /b it, then b if he sends to me /b the response b that /b the court b does not appropriate /b it, I can infer that b all the more so /b if the brothers b sold /b it we do not collect from the buyer. And b if he sends me /b the response that the court b does appropriate /b the land for the daughters’ dowries, b still /b the case in which they b sold /b the property will b be a dilemma for me. /b Therefore, b I will write to him /b that they b mortgaged /b it, b which implies this /b meaning b and /b it b implies that /b one, and in this way I will receive a complete answer to my question., b And Rabbi Yoḥa said: Whether /b it is b this or whether /b it is b that, /b the court b does not appropriate /b assigned or sold properties for either the support or sustece of the daughters. b A dilemma was raised before them: /b Is it b that Rabbi Yoḥa did not hear this /b ruling b of Rabbi /b Yehuda HaNasi, b but had he heard it, he would have accepted it? Or, perhaps, /b is it that even if b he had heard it, he would not have accepted it? /b ,The Gemara proposes an answer, indicated by a dispute of i amora’im /i : b Come /b and b hear /b a proof, b as it was stated /b that i amora’im /i disputed a certain case. The Sages debated the i halakha /i with regard to b one who died and left /b behind b two daughters and a son, and the first /b daughter b advanced and took one-tenth of /b the b estate /b for her dowry, b but the second /b daughter b did not have enough time to collect /b her one-tenth b before the son died. /b When the daughters divide the remaining assets, are they divided equally, or does the second daughter receive a slightly larger sum, commensurate with an additional portion earmarked for the dowry that she has not yet collected?, b Rabbi Yoḥa said: The second /b daughter b forfeited /b her right to an equal one-tenth of the estate for a dowry. No specific funds are separated from the estate as a dowry before the inheritance is divided equally among the daughters. b Rabbi Ḥanina said: /b The Sages b said /b something even b greater than this /b with respect to her support: The court b appropriates /b liened property b for support, but /b it b does not appropriate /b it b for sustece. And /b yet would you, Rabbi Yoḥa, b say /b that b the second /b daughter b forfeited /b her right to collect even when the property is not liened? It cannot be that her support is diminished merely because of her brother’s death.,The Gemara understands that there is evidence within the exchange that Rabbi Yoḥa knew Rabbi Yehuda HaNasi’s opinion and nevertheless ruled against it. b And if it is so, /b that Rabbi Yoḥa never heard the ruling of Rabbi Yehuda HaNasi, then b let /b Rabbi Yoḥa b say to /b Rabbi Ḥanina: b Who stated that, /b that property is appropriated for the dowry? Rather, Rabbi Yoḥa must have known and rejected Rabbi Yehuda HaNasi’s ruling. The Gemara rejects the proof: b And perhaps he actually did not hear it; but /b had b he heard it, he /b would have b accepted it. And /b Rabbi Yoḥa ruled as he did because b it is different there, /b in the case in which the son died, b since there is abundance /b in b the house. /b Since the second daughter receives half of all the inheritance, she is not concerned about the one-tenth of the estate., b Rav Yeimar said to Rav Ashi: If /b that is b so, /b according to that logic, then if b she /b had b found a generic lost object, as there is abundance /b in b the house /b due to the value of the newly found article, b so too would we not give her one-tenth of the estate? /b Since finding a lost object, or similarly, being independently wealthy, does not actually change her right to collect her full dowry, it stands to reason that she should collect the full dowry even when she inherits half of the remaining estate. b He said to him: I would say /b this is true of b abundance /b in b the house /b that comes b from these properties /b of the estate. Because the matter depends upon her share of the inheritance, when she commands a sizeable portion of the inheritance, she does not quibble over the one-tenth of the inheritance earmarked for her dowry. However, if she has other resources unrelated to the inheritance, her independent wealth cannot diminish her share of the inheritance with respect to the dowry.,§ With regard to the fundamental right of daughters to receive the support of the dowry from the estate, b Ameimar said: A daughter is /b considered b an inheritor. Rav Ashi said to Ameimar: /b According to your opinion, b if /b another inheritor b wants to remove her /b from among the inheritors b by /b giving her b money /b instead of inherited property, is he b indeed unable to remove her? /b May she insist on receiving actual property from the estate for the purpose of her dowry? b He said to him: Yes, /b she may insist on inherited property. Rav Ashi continued to ask Ameimar: b If /b he b wants to remove her by /b giving her b one /b specific piece of b land, /b is he b also unable to remove her, /b since, as an inheritor, she has the right to collect portions of all the property? b He said to him: Yes, /b he is limited in this way. She may insist on her right to inherit from the entire property.,In contrast to Ameimar, b Rav Ashi said: A daughter is /b legally considered b a creditor /b with regard to the inheritance, and the inheritors may insist that they will provide her support by any means, without giving her a share of the actual inheritance. The Gemara notes: b And even Ameimar retracted /b his opinion that she is an inheritor, b as Rav Minyumi, son of Rav Niḥumi, said: I was standing in front of Ameimar, and this woman came before him, as she was asking /b for b one-tenth /b of her father’s b estate. And I saw that his opinion /b was b that if /b the inheritor b wants to remove her by /b giving her b money, /b he b may remove her, as I heard from /b the woman’s b brothers that they were saying to her: If we had /b sufficient b money, we would /b pay your claims and b remove you with /b our own b money. And Ameimar was silent and did not say anything to them. /b Since Ameimar did not object to their suggestion in principle, evidently he agreed that her status was that of a creditor, who may be repaid in cash.,The Gemara comments: b And now that you /b have reached a conclusion and b said /b that the daughter b is /b functionally b a creditor, /b is she a creditor b of /b the b father or of /b the b brothers? /b The Gemara asks: b With regard to what /b i halakha /i is there b a practical difference? /b Either way, as the father has died, she receives her support from the estate. The Gemara answers: There is a difference with respect b to collecting intermediate-quality land without an oath and inferior-quality land with an oath. /b If she is the father’s creditor, she may collect from the estate only the inferior-quality land with an oath. If, however, she is the brothers’ direct creditor, she may collect her claim in the same manner as standard creditors, collecting intermediate-quality land without an oath., b What is /b the i halakha /i ? Whose creditor is she? The Gemara responds: b Come /b and b hear /b a proof, b as Ravina provided /b one-tenth of the estate b for the daughter of Rav Ashi /b from two sources. b From Mar, son of Rav Ashi, /b Ravina gave her b intermediate-quality land without an oath. /b He collected another portion of the property b from the /b orphan b son of Rav Sama, son of Rav Ashi, /b who was an inheritor of the same estate from his grandfather. This portion was provided of b inferior-quality land, with an oath. /b Since, with regard to the property that Rav Ashi’s daughter was collecting from an orphan, Ravina required an oath and allowed her to collect only low-grade land, it appears that Ravina treated the daughter as the creditor of the sons and not of the father.,The Gemara records a number of related incidents. b Rav Neḥemya, son of Rav Yosef, sent /b a message b to Rabba bar Rav Huna the Small, of Neharde’a: When this woman /b bearing this letter b comes before you, provide her one-tenth of /b her father’s b estate, /b providing a percentage b even of /b the land upon which sits b the millstone /b [ b i itzterubela /i /b ], as this is also real estate. b Rav Ashi said: When we were /b students b in Rav Kahana’s house, we would collect /b the one-tenth of the estate for the dowry b even from the /b income from b the rental fees /b for b houses /b in the estate. Since this money is earned from the real estate itself, it too is considered in calculating the appropriate dowry.,The Gemara recounts an interaction between Rav A and Rav Huna. b Rav A sent /b the following letter to b Rav Huna: Huna, our friend, /b we wish you b peace. When this woman /b bearing this b letter comes before you, provide her one-tenth of /b her father’s b estate. Rav Sheshet was sitting before him, /b and Rav Huna b said to him: Go /b and b say to /b Rav A my reply. Knowing that Rav Sheshet may be hesitant to relay the sharp language of the reply, Rav Huna cautioned him: b And whoever does not say to him /b my exact words b is /b in a state of b excommunication: A, A, /b should the one-tenth be provided b from real estate or from movable property? And, /b incidentally, tell me b who sits at the head /b in b the house of a i marzeiḥa /i ? /b , b Rav Sheshet went before Rav A /b and reverentially b said to him, /b addressing him in the third person: My b Master /b is b a teacher, but Rav Huna /b is the b teacher of /b the b teacher. Moreover, he /b readily b excommunicates whoever does not say to him, /b i.e., to you, my teacher, his precise message, b and if /b it b were not that /b he would b excommunicate /b me, b I would not say /b his words: b A, A, /b should the one-tenth be provided b from real estate or from movable property? And, /b incidentally, tell me b who sits at the head /b in b the house of a i marzeiḥa /i ? /b , b Rav A went before Mar Ukva /b to consult with him about Rav Huna’s reply. He b said to him: /b Let the b Master see how Rav Huna sent me /b an offensive message, addressing me as b A, A. Moreover, /b with regard to this word b i marzeiḥa /i /b in the letter b that he sent me, I do not know what it is. /b Mar Ukva b said to him: Say /b to b me, my friend [ i izi /i ], /b |
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142. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 20a. שמגרשה בגט ומחזירה התם נמי לימא ויבמה עדיין יבומין הראשונים עליה ותיבעי חליצה,שאני התם דאמר קרא (דברים כה, ה) ולקחה לו לאשה כיון שלקחה נעשית כאשתו לכל דבר אי הכי הכא נמי הא כתב רחמנא (דברים כה, ה) ויבמה,ומה ראית מסתברא שדי היתירא אהיתירא ושדי איסורא אאיסורא,ולר' שמעון דאמר הואיל ובא ומצאה בהיתר ולא עמדה עליו שעה אחת באיסור אלא מעתה אחותו מאמו שנשאה אחיו מאביו ואחר כך נולד אח ומת תתייבם הואיל ובא ומצאה בהיתר,איסור אחותו להיכן אזל הכא נמי איסור אחיו שלא היה בעולם להיכן אזל האי איסורא דלית ליה היתירא האי איסורא דאית ליה היתירא:, big strongמתני׳ /strong /big כלל אמרו ביבמה כל שהיא איסור ערוה לא חולצת ולא מתייבמת איסור מצוה ואיסור קדושה חולצת ולא מתייבמת,אחותה שהיא יבמתה חולצת או מתייבמת,איסור מצוה שניות מדברי סופרים איסור קדושה אלמנה לכ"ג גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל ובת ישראל לנתין וממזר:, big strongגמ׳ /strong /big כלל לאתויי מאי אמר רפרם בר פפא לאתויי צרת אילונית וכדרב אסי,ואיכא דאמרי כל שאיסורה איסור ערוה הוא דאסירא צרתה הא לא איסורה איסור ערוה צרתה לא אסירא למעוטי מאי אמר רפרם למעוטי צרת אילונית ודלא כרב אסי:,אחותה שהיא יבמתה: אחותה דמאן אילימא דאיסור מצוה כיון דמדאורייתא רמיא קמיה פגע באחות זקוקתו אלא אחותה דאיסור ערוה:,איסור מצוה שניות: אמאי קרי ליה איסור מצוה אמר אביי מצוה לשמוע דברי חכמים:,איסור קדושה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט: ואמאי קרי להו איסור קדושה דכתיב (ויקרא כא, ו) קדושים יהיו לאלהיהם,תניא רבי יהודה מחליף איסור מצוה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ואמאי קרי ליה איסור מצוה דכתי' (ויקרא כז, לד) אלה המצות,איסור קדושה שניות מדברי סופרים ואמאי קרי ליה איסור קדוש' אמר אביי כל המקיים דברי חכמים נקרא קדוש א"ל רבא וכל שאינו מקיים דברי חכמים קדוש הוא דלא מיקרי רשע נמי לא מיקרי אלא אמר רבא קדש עצמך במותר לך:,אלמנה לכהן גדול: קפסיק ותני לא שנא מן הנשואין ולא שנא מן האירוסין,בשלמא מן הנשואין עשה ולא תעשה ואין עשה דוחה לא תעשה ועשה אלא מן האירוסין לא תעשה גרידא הוא יבא עשה וידחה לא תעשה,אמר רב גידל אמר רב אמר קרא (דברים כה, ז) ועלתה יבמתו השערה שאין ת"ל יבמתו מה תלמוד לומר יבמתו יש לך יבמה אחת שעולה לחליצה ואינה עולה לייבום ואיזו זו חייבי לאוין,ואימא חייבי כריתות אמר קרא (דברים כה, ז) אם לא יחפוץ האיש לקחת הא חפץ מייבם כל העולה לייבום עולה לחליצה וכל שאין עולה לייבום אינו עולה לחליצה,א"ה חייבי לאוין נמי הא רבי רחמנא יבמתו ומה ראית | 20a. b that he must divorce /b his i yevama /i b with a bill of divorce /b and she does not also require i ḥalitza /i . b And he may remarry her, /b if he wishes, after the divorce; as the i halakha /i is not ruled in accordance with the opinion that after he performs the mitzva she is once more forbidden to him as his brother’s wife. Why? b There, too, let /b the i halakha /i b say /b that the verse states: b “And consummate the levirate marriage [ i veyibbema /i ],” /b as explained above, meaning that b the first levirate bond is still upon her and she should /b also b require i ḥalitza /i . /b ,The Gemara answers: b It is different there, as the verse states: “And take her to him to be his wife” /b (Deuteronomy 25:5) to teach that b once he has taken her, /b her legal status is b that of his wife in every sense. /b The Gemara objects: b If so, here too, /b in the case of a brother born after the levirate marriage, according to the opinion of the Rabbis this same principle should apply. The Gemara answers that b The Merciful One states: “And consummate the levirate marriage [ i veyibbema /i ],” /b that is, even after the marriage she is still considered to be the wife of the deceased brother [ i yevama /i ] with respect to any brothers who are born later.,The Gemara asks: b What did you see /b to distinguish in this way and say that once she is married the levirate obligation is totally abrogated with regard to i ḥalitza /i , but that she remains prohibited as the wife of a brother with whom one did not coexist with respect to any brothers born in the future? The Gemara answers: b It stands to reason /b to say: b Toss that which is permitted on that which is permitted, and toss that which is prohibited on that which is prohibited. /b In other words, in cases where the woman becomes permitted to her i yavam /i through levirate marriage, it stands to reason that this permitted state is absolute, but with regard to the prohibition against taking the wife of a brother with whom one did not coexist, it stands to reason that the verse comes to teach that she retains her prohibited status with respect to any brothers born in the future.,The Gemara suggests: b But according to Rabbi Shimon, who said /b that b since he came and found her in a permitted state /b a brother born subsequently may perform levirate marriage b since she was never for a single moment prohibited to him; however, if /b that is b so, /b consider the case of b one’s maternal /b half b sister, /b who b married his paternal /b half b brother; /b their marriage was fully permissible since the husband and wife were in no way related to each other. b And then his brother was born and /b the married brother b died; /b in that case, b let /b the sister b enter into levirate marriage /b with her newly born half brother for the same reason, i.e., b since he came and found her in a permitted state, /b as when he was born she was already his brother’s wife.,The Gemara challenges this suggestion: How can you say that? What happened to b the prohibition against /b marrying b his sister, to where did it go? /b This widow is the maternal sister of the newly born brother and is therefore forbidden to him. The Gemara objects: If so, b here too, /b one could have said: What happened to b the prohibition /b against marrying the wife of b a brother with whom one did not coexist, to where did it go? /b In this case as well, the prohibition against marrying the wife of a brother with whom he did not coexist already applied from the first brother, so why does Rabbi Shimon see this as abrogated by marriage? The Gemara answers that the comparison is unsound. b This prohibition /b against marrying one’s sister b has no /b case where it is b permitted /b and so in this case is also not canceled, whereas b that prohibition /b against marrying a brother’s wife b has /b a case where it is b permitted, /b when the mitzva of levirate marriage applies to a second brother and is therefore removed completely before the third brother is born., strong MISHNA: /strong The Sages b stated a principle about a i yevama /i : Whoever is /b forbidden b by a prohibition of forbidden relations /b to her i yavam /i b neither performs i ḥalitza /i nor enters into levirate marriage /b and is completely exempt. If she is forbidden by b a prohibition /b resulting from b a mitzva /b or by b a prohibition /b stemming from b sanctity, /b as will be explained later, then since in these cases the obligation of levirate marriage is not fundamentally nullified b she performs i ḥalitza /i /b in order to become free of the levirate bond, b and /b due to her prohibition b she does not enter into levirate marriage. /b ,The Sages stated another principle: If two sisters who had been married to two brothers who subsequently died happened before the third brother for levirate marriage, and one of those sisters is a close relation to this third brother and is therefore forbidden to him, she is exempt from levirate marriage. But the other, b her sister who is her i yevama /i , /b i.e., her sister-in-law, b performs i ḥalitza /i or enters into levirate marriage. /b In this case, they are not ruled to be two sisters who happened before him simultaneously for levirate marriage, since one of them is prohibited to him as a forbidden relation, and therefore she never actually happened before him at all.,The mishna explains: b A prohibition /b resulting from b a mitzva /b is referring to b secondary /b forbidden b relationships, /b which are prohibited b by rabbinic law. /b The Sages prohibited marriage to certain women who were not forbidden by the Torah but were nevertheless deemed forbidden incestuous relations. b A prohibition /b stemming from b sanctity /b is referring to marriage of b a widow to a High Priest, a divorcée or a woman who has performed i ḥalitza /i [ i ḥalutza /i ] to a common priest, a daughter born from an incestuous or adulterous relationship [ i mamzeret /i ] /b or a b Gibeonite woman to an Israelite, and /b also b an Israelite woman to a Gibeonite or /b to b a son born from an incestuous or adulterous relationship [ i mamzer /i ]. /b , strong GEMARA: /strong The Gemara asks: This b principle /b stated in the mishna about i yevamot /i , b what /b other cases does it b add? /b Since the entire list of cases involving a forbidden relation was already detailed in the first chapter, what is this mishna adding? b Rafram bar Pappa said: It comes to include the /b case of a b rival wife of a sexually underdeveloped woman [ i aylonit /i ], /b who is incapable of bearing children. Not only does an i aylonit /i herself not enter into levirate marriage, since she is unable to give birth, but her rival wife is exempt as well. b And /b this is b like /b the principle b of Rav Asi, /b who said that the rival wife of an i aylonit /i is forbidden because the i aylonit /i herself remains prohibited to the i yavam /i as the wife of his brother, as she was never rendered permitted by the obligation of levirate marriage. Therefore, her rival wife is the rival wife of someone prohibited as a forbidden relation., b And there are /b those b who say /b that Rafram bar Pappa’s statement was made in a different context. It was taught in the mishna: b Whoever is forbidden /b to her i yavam /i b by a prohibition of forbidden relations /b is completely exempt, which implies that b it is /b specifically in such a case b that her rival wife is forbidden. But /b any case when one wife b is not forbidden by a prohibition of forbidden relations /b but is instead forbidden for some other reason, then b her rival wife is not forbidden. /b This case comes b to exclude what? Rafram said: It excludes the rival wife of an i aylonit /i , /b who requires levirate marriage or i ḥalitza /i because the i aylonit /i is not prohibited as a forbidden relation. b And /b this statement is b not in accordance with /b the opinion of b Rav Asi. /b ,The mishna states: b Her sister who is her i yevama /i /b performs i ḥalitza /i or enters into levirate marriage. The Gemara clarifies this: b Whose sister? If we say /b it is the sister of one b who is /b forbidden due to b a prohibition /b resulting from b a mitzva, since by Torah /b law b she is cast before him /b for levirate marriage, then this would in fact simply be a case of two sisters who fell simultaneously before him, both requiring levirate marriage, since according to Torah law there is no prohibition against entering into levirate marriage with such a woman. If so, it turns out that b he encounters the sister of the woman with whom he has /b a levirate b bond; but /b that case has already been taught. b Rather, /b it must refer to b the sister of /b a woman who is forbidden to him by a b prohibition of forbidden relations, /b and since he may not enter into levirate marriage with a forbidden relation, her sister is not considered to be the sister of a woman with whom he has a levirate bond. Therefore, the sister may be taken in levirate marriage.,The mishna states that b a prohibition /b resulting from b a mitzva /b is referring to b secondary /b forbidden b relationships, /b which are prohibited by rabbinic law. The Gemara asks: b Why is this called a prohibition /b resulting from b a mitzva? Abaye said: /b This is because b it is a mitzva to listen to /b and obey b the words of the Sages. /b ,The mishna states: b A prohibition /b stemming from b sanctity /b is referring to a marriage of b a widow to a High Priest, a divorcée or a i ḥalutza /i to a common priest. /b The Gemara asks: b Why are these called a prohibition /b stemming from b sanctity? As it is written /b with regard to the priests: b “They shall be sacred to their God… /b they shall not take a woman that is a harlot, or profaned; neither shall they take a woman divorced by her husband” (Leviticus 21:6–7)., b It is taught /b in a i baraita /i : b Rabbi Yehuda switches /b the terms: b A prohibition /b resulting from b a mitzva /b is referring to b a widow to the High Priest, /b or b a divorcée or a i ḥalutza /i to a common priest. And why is this called a prohibition /b resulting from b a mitzva? As it is written /b in summarization at the end of Leviticus: b “These are the i mitzvot /i /b that the Lord commanded Moses for the children of Israel in Mount Sinai” (Leviticus 27:34)., b A prohibition /b stemming from b sanctity /b is referring to b secondary relationships /b forbidden b by rabbinic law. And why is this called a prohibition /b stemming from b sanctity? Abaye said: Whoever fulfills the words of the Sages is called sacred. Rava said to him: /b The language you use is not precise, since if so, b whoever does not fulfill the words of the Sages is not called sacred, /b which implies that b he is also not called wicked. /b However, anyone who transgresses the words of the Sages is in fact referred to as wicked. b Rather, Rava said /b that the reason why this is called a prohibition stemming from sanctity is that the term sanctity indicates differentiation or separation, and there is a principle that b you must sanctify yourself /b by refraining from that b which is permitted to you /b by Torah law. The Sages decreed against secondary forbidden relations so that one would not eventually come to transgress Torah law.,The mishna states that the levirate bond of b a widow to a High Priest /b requires her to perform i ḥalitza /i , and she may not enter into levirate marriage. The Gemara comments: The i halakha /i that a widow does not enter into levirate marriage with a High Priest is b taught categorically, /b merely in a general manner. b It is no different /b whether she is a widow b from marriage or /b she is a widow b from betrothal /b alone., b Granted, /b she certainly may not enter into levirate marriage if she is a widow b from marriage, /b since she is forbidden to the High Priest by the b positive mitzva /b stated in the verse: “And he shall take a wife in her virginity” (Leviticus 21:13), b and /b by the b prohibition /b stated in the verse: “A widow, or one divorced…these he shall not take” (Leviticus 21:14). b And a positive mitzva, /b levirate marriage, b does not override /b both b a prohibition, /b not marrying a widow, b and a positive mitzva, /b marrying a virgin, together. b However, /b if she is a widow b from betrothal, /b then b there is only a prohibition, /b as she is still a virgin. In that case, why not say that b the positive mitzva /b of levirate marriage should b come and override the prohibition /b against marrying a widow from betrothal?, b Rav Giddel said /b that b Rav said /b in response: b The verse states: “His i yevama /i shall ascend to the gate /b to the Elders and say: My brother-in-law refused to establish a name for his brother in Israel, he did not wish to consummate the levirate marriage” (Deuteronomy 25:7). b As /b there is b no /b need for b the verse to state: “His i yevama /i ,” /b since it is clear to whom the verse refers and no new information is added by this word, b what /b is the meaning when b the verse states: “His i yevama /i ”? /b It comes to teach that b there is one i yevama /i who ascends for i ḥalitza /i but may not ascend for levirate marriage, /b and her brother-in-law is not given a choice. b Who is this? This is /b a woman with whom it is prohibited for her i yavam /i to enter into levirate marriage, as he would be b liable /b for the violation of b a prohibition, /b and the positive mitzva of levirate marriage does not override the prohibition.,The Gemara asks: b Say /b that this is referring to b those /b women who are forbidden and would be b liable /b to receive the penalty of b i karet /i /b as well, i.e., that these too may not enter into levirate marriage but nevertheless require i ḥalitza /i . The Gemara answers: b The verse states: “And if the man does not wish to take /b his i yevama /i ” (Deuteronomy 25:7). This b implies /b that if b he wishes, he takes her in levirate marriage; /b it depends upon his wishes. However, b one who is eligible for levirate marriage is eligible for i ḥalitza /i . And /b conversely, b one who is ineligible for levirate marriage is ineligible for i ḥalitza /i /b and therefore does not require i ḥalitza /i at all. Since those relations that carry a penalty of i karet /i have no possibility of entering into levirate marriage, they do not require i ḥalitza /i either.,The Gemara asks: b If so, those /b relations who are forbidden as he would be b liable /b for the violation of b a /b standard b prohibition /b also should not require i ḥalitza /i , as they may not enter into levirate marriage. The Gemara answers: b But the Merciful One included /b one category of i yevama /i who is eligible for i ḥalitza /i alone and not levirate marriage through the term: b “His i yevama /i .” /b The Gemara asks: b And what did you see /b to conclude that the additional term is referring to relations who are forbidden and with whom he would be liable for the violation of a prohibition and not those who are liable to receive i karet /i ? |
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143. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 470| 91b. בכורות נאות והושיב בו שני שומרים אחד חיגר ואחד סומא אמר לו חיגר לסומא בכורות נאות אני רואה בפרדס בא והרכיבני ונביאם לאכלם רכב חיגר על גבי סומא והביאום ואכלום,לימים בא בעל פרדס אמר להן בכורות נאות היכן הן אמר לו חיגר כלום יש לי רגלים להלך בהן אמר לו סומא כלום יש לי עינים לראות מה עשה הרכיב חיגר על גבי סומא ודן אותם כאחד,אף הקב"ה מביא נשמה וזורקה בגוף ודן אותם כאחד שנאמר (תהלים נ, ד) יקרא אל השמים מעל ואל הארץ לדין עמו יקרא אל השמים מעל זו נשמה ואל הארץ לדין עמו זה הגוף:,א"ל אנטונינוס לרבי מפני מה חמה יוצאה במזרח ושוקעת במערב א"ל אי הוה איפכא נמי הכי הוה אמרת לי א"ל הכי קאמינא לך מפני מה שוקעת במערב,א"ל כדי ליתן שלום לקונה שנאמר (נחמיה ט, ו) וצבא השמים לך משתחוים א"ל ותיתי עד פלגא דרקיע ותתן שלמא ותיעול משום פועלים ומשום עוברי דרכים,וא"ל אנטונינוס לרבי נשמה מאימתי ניתנה באדם משעת פקידה או משעת יצירה א"ל משעת יצירה א"ל אפשר חתיכה של בשר עומדת שלשה ימים בלא מלח ואינה מסרחת אלא משעת פקידה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (איוב י, יב) ופקודתך שמרה רוחי,ואמר ליה אנטונינוס לרבי מאימתי יצה"ר שולט באדם משעת יצירה או משעת יציאה א"ל משעת יצירה א"ל א"כ בועט במעי אמו ויוצא אלא משעת יציאה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ר"ל רמי כתיב (ירמיהו לא, ח) בם עור ופסח הרה ויולדת יחדו וכתיב (ישעיהו לה, ו) אז ידלג כאיל פסח ותרון לשון אלם כי נבקעו במדבר מים ונחלים בערבה הא כיצד עומדין במומן ומתרפאין,עולא רמי כתיב (ישעיהו כה, ח) בלע המות לנצח ומחה ה' דמעה מעל כל פנים וכתיב (ישעיהו סה, כ) כי הנער בן מאה שנה ימות לא יהיה משם עוד עול ימים לא קשיא כאן בישראל כאן בעובדי כוכבים ועובדי כוכבים מאי בעו התם הנך דכתיב בהו (ישעיהו סא, ה) ועמדו זרים ורעו צאנכם ובני נכר אכריכם וכורמיכם,רב חסדא רמי כתיב (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה כי מלך ה' צבאות וכתיב (ישעיהו ל, כו) והיה אור הלבנה כאור החמה ואור החמה יהיה שבעתים כאור שבעת הימים לא קשיא כאן לימות המשיח כאן לעוה"ב,ולשמואל דאמר אין בין העוה"ז לימות המשיח אלא שיעבוד גליות בלבד לא קשיא כאן במחנה צדיקים כאן במחנה שכינה,רבא רמי כתיב (דברים לב, לט) אני אמית ואחיה וכתיב (דברים לב, לט) מחצתי ואני ארפא אמר הקב"ה מה שאני ממית אני מחיה והדר מה שמחצתי ואני ארפא,ת"ר אני אמית ואחיה יכול שתהא מיתה באחד וחיים באחד כדרך שהעולם נוהג ת"ל מחצתי ואני ארפא מה מחיצה ורפואה באחד אף מיתה וחיים באחד מיכן תשובה לאומרין אין תחיית המתים מן התורה,תניא אמר רבי מאיר מניין לתחיית המתים מן התורה שנאמר (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה' שר לא נאמר אלא ישיר מכאן לתחיית המתים מן התורה כיוצא בדבר אתה אומר (יהושע ח, ל) אז יבנה יהושע מזבח לה' בנה לא נאמר אלא יבנה מכאן לתחיית המתים מן התורה,אלא מעתה (מלכים א יא, ז) אז יבנה שלמה במה לכמוש שקוץ מואב הכי נמי דיבנה אלא מעלה עליו הכתוב כאילו בנה,א"ר יהושע בן לוי מניין לתחיית המתים מן התורה שנאמר (תהלים פד, ה) אשרי יושבי ביתך עוד יהללוך סלה היללוך לא נאמר אלא יהללוך מכאן לתחיית המתים מן התורה וא"ר יהושע בן לוי כל האומר שירה בעוה"ז זוכה ואומרה לעולם הבא שנאמר אשרי יושבי ביתך עוד יהללוך סלה,א"ר חייא בר אבא א"ר יוחנן מניין לתחיית המתים מן התורה שנאמר (ישעיהו נב, ח) קול צופיך נשאו קול יחדו ירננו וגו' ריננו לא נאמר אלא ירננו מכאן לתחיית המתים מן התורה וא"ר חייא בר אבא א"ר יוחנן עתידין כל הנביאים כולן אומרים שירה בקול אחד שנאמר קול צופיך נשאו קול יחדו ירננו,אמר רב יהודה אמר רב כל המונע הלכה מפי תלמיד כאילו גוזלו מנחלת אבותיו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהילת יעקב מורשה היא לכל ישראל מששת ימי בראשית אמר רב חנא בר ביזנא אמר רבי שמעון חסידא כל המונע הלכה מפי תלמיד אפילו עוברין שבמעי אמו מקללין אותו שנאמר (משלי יא, כו) מונע בר | 91b. b fine first fruits /b of a fig tree, b and he stationed two guards in /b the orchard, b one lame, /b who was unable to walk, b and one blind. /b Neither was capable of reaching the fruit on the trees in the orchard without the assistance of the other. b The lame /b person b said to the blind /b person: b I see fine first fruits /b of a fig tree b in the orchard; come and place me /b upon your shoulders. I will guide you to the tree, b and we will bring /b the figs b to eat them. The lame /b person b rode upon /b the shoulders of b the blind /b person b and they brought /b the figs b and ate them. /b , b Sometime /b later b the owner of the orchard came /b to the orchard. b He said to /b the guards: b The fine first fruits /b of a fig tree that were in the orchard, b where are they? The lame /b person b said: Do I have any legs with which /b I would be able b to walk /b and take the figs? b The blind /b person b said: Do I have any eyes /b with which I would be able b to see /b the way to the figs? b What did /b the owner of the orchard b do? He placed the lame /b person b upon /b the shoulders of b the blind /b person just as they did when they stole the figs, b and he judged them as one. /b , b So too, the Holy One, Blessed be He, brings the soul /b on the day of judgment b and casts it /b back b into the body, /b as they were when they sinned, b and He judges them as one, as it is stated: “He calls to the heavens above and to the earth that He may judge His people” /b (Psalms 50:4). b “He calls to the heavens above”; this is the soul, /b which is heavenly. b “And to the earth that He may judge His people”; this is the body, /b which is earthly.,The Gemara relates another exchange. b Antoninos said to Rabbi /b Yehuda HaNasi: b For what /b reason b does the sun emerge in the east and set in the west? /b Rabbi Yehuda HaNasi b said to him: If it were the reverse, you would have also said that to me, /b as the sun must emerge from one direction and set in the other. Antoninos b said to him: This is what I am saying to you: For what /b reason b does /b the sun b set in the west /b and not occasionally deviate and set elsewhere?,Rabbi Yehuda HaNasi b said to him: /b The sun always sets in the west b in order to greet its Creator, as it is stated: “And the hosts of heaven worship You” /b (Nehemiah 9:6). Setting is a form of worship; it is as though the sun is bowing to God. The Divine Presence rests in the west, as is evident from the fact that the Holy of Holies in the Temple, in which the Ark, the resting place of the Divine Presence, is located in the west. Antoninos b said to him: /b If so, b let /b the sun b come until the midpoint of the sky, /b set slightly b and greet /b its Creator, and return b and enter /b its place of origin in the east and set there. Rabbi Yehuda HaNasi answered him: The sun sets in the west b due to workers and due to travelers, /b as, if the sun did not proceed from east to west with the light of day gradually waning, they would not know that it is time to return home or to find an inn., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when is /b the b soul placed in a person? /b Is it b from the moment of conception or from the moment of /b the b formation /b of the embryo, forty days after conception? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: /b That is inconceivable. Is it b possible /b that b a piece of meat /b could b stand /b for even b three days without salt /b as a preservative b and /b would b not rot? /b The embryo could not exist for forty days without a soul. b Rather, /b the soul is placed in man b from the moment of conception. Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “And Your Providence [ i pekudatekha /i ] has preserved my spirit” /b (Job 10:12) indicating that it is from the moment of conception [ i pekida /i ] that the soul is preserved within a person., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when does the evil inclination dominate a person? /b Is it b from the moment of /b the b formation /b of the embryo b or from the moment of emergence /b from the womb? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: If so, /b the evil inclination would cause the fetus to b kick his mother’s innards and emerge /b from the womb. b Rather, the evil inclination dominates a person from the moment of emergence /b from the womb. b Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “Sin crouches at the entrance” /b (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.,§ b Reish Lakish raises a contradiction /b between two verses written with regard to the resurrection of the dead. b It is written: /b “I will bring them from the north country and gather them from the ends of the earth, b and with them the blind and the lame, the woman with child and the woman giving birth together” /b (Jeremiah 31:7), indicating that at the end of days there will still be people with physical defects. b And it is written: “Then shall the lame man leap as a deer and the tongue of the mute sing; for in the wilderness shall waters break out, and streams in the desert” /b (Isaiah 35:6), indicating that at the end of days there will be no people with physical defects. b How so? /b When resurrected, the dead b will arise /b still afflicted b with their defects, and /b they b will /b then b be healed. /b , b Ulla raises a contradiction. It is written: “He will swallow death forever; and the Lord /b God b will wipe tears from all faces” /b (Isaiah 25:8), indicating that death will no longer exist at the end of days. b And it is written: “There shall be no more an infant a few days old then…for the youngest shall die one hundred years old” /b (Isaiah 65:20). The Gemara answers that this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 25, is written b with regard to the Jewish people, /b who will live forever after resurrection; the verse b there, /b in Isaiah chapter 65, is written b with regard to gentiles, /b who will ultimately die after an extremely long life. The Gemara asks: b And what do gentiles seek, /b i.e., why will they merit to live, in b that /b era? The Gemara answers that the verse is referring to b those /b gentiles b about whom it is written: “And strangers shall stand and feed your flocks, and aliens shall be your plowmen and vinedressers” /b (Isaiah 61:5)., b Rav Ḥisda raises a contradiction. It is written: “Then the moon shall be confounded and the sun ashamed, when the Lord of hosts will reign /b in Mount Zion and in Jerusalem, and before His elders shall be His glory” (Isaiah 24:23), indicating that the sun and the moon will no longer shine at the end of days. b And it is written: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” /b (Isaiah 30:26), indicating that the sun and the moon will exist then and they will shine more brightly. The Gemara answers that this is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard b to the days of the Messiah, /b when the sun and moon will shine more brightly; the verse b there, /b in Isaiah chapter 24, is written with regard b to the World-to-Come, /b when the only light will be the light of God.,The Gemara asks: b And according to Shmuel, who says: The difference between this world and the messianic era is only subjugation of the exiles, /b as during that era the Jewish people will be freed from that subjugation, how is the contradiction resolved? The Gemara answers that even according to Shmuel this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard to the light b in the camp of the righteous; /b the verse b there, /b in Isaiah chapter 24, the verse is written with regard b to the camp of the Divine Presence, /b when the only light will be the light of God., b Rava raises a contradiction. It is written: “I will kill and I will bring to life” /b (Deuteronomy 32:39), indicating that God is capable of reviving the dead. b And it is written /b immediately afterward: b “I wounded and I will heal,” /b which indicates that God will only heal the wounded. Rather, it should be understood: b The Holy One, Blessed be He, is saying: What I kill, I bring to life, /b indicating that God revives the dead. b And then what I wounded, I will heal. /b ,§ b The Sages taught /b in a i baraita /i with regard to the verse: b “I will kill and I will bring to life.” /b One b might /b have thought that it means b that there will be death /b for b one /b person b and life /b for b one /b other b person, in the /b typical b manner that the world operates. /b Therefore, b the verse states: “I wounded and I will heal.” Just as wounding and healing /b take place b in one /b person, b so too, death and /b bringing back to b life /b take place b in one /b person. b From here /b there is b a response to /b those who b say /b that b there is no resurrection of the dead /b derived b from the Torah. /b , b It is taught /b in a i baraita /i that b Rabbi Meir said: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Then Moses and the children of Israel will sing this song to the Lord” /b (Exodus 15:1). It b is not stated: Sang, /b in the verse; b rather, /b the term b “they will sing” /b is stated, indicating that Moses will come back to life and sing the song in the future. b From here /b it is proved that b resurrection of the dead /b is derived b from the Torah. On a similar note, you /b can b say: “Then Joshua will build an altar to the Lord /b God of Israel on Mount Ebal” (Joshua 8:30). It b is not stated: Built, /b in the verse; b rather, /b the term b “will build” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. /b ,The Gemara challenges: b If that is so, /b then in the verse: b “Then Solomon will build an altar for Chemosh the abomination of Moab” /b (I Kings 11:7), does this b also /b mean that Solomon b will build /b in the future? Rather, the use of the future tense here should be understood differently. Solomon did not build an altar to the idol; b rather, /b the use of the future tense teaches that b the verse ascribes him /b blame b as though he built it, /b since he did not prevent his wives from doing so. Therefore, no proof for the resurrection of the dead may be cited from this verse., b Rabbi Yehoshua ben Levi says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah” /b (Psalms 84:5). It b is not stated: They praised you, /b in the verse; b rather, /b the term b “they will praise you” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. And Rabbi Yehoshua ben Levi says: Anyone who recites song /b to God b in this world is privileged and recites it in the World-to-Come, as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah.” /b , b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Your watchmen, they raise the voice; together shall they sing, /b for they shall see eye to eye the Lord returning to Zion” (Isaiah 52:8). It b is not stated: They sang, /b in the verse; b rather, /b the term “together b shall they sing” /b is stated. b From here resurrection of the dead /b is derived b from the Torah. And Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: All the prophets are all destined to recite song in one voice, as it is stated: “Your watchmen, they raise the voice; together shall they sing.” /b , b Rav Yehuda says /b that b Rav says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b it is as though he robs him of the inheritance of his ancestors, as it is stated: “Moses commanded us the Torah, an inheritance of the congregation of Jacob” /b (Deuteronomy 33:4), indicating that the Torah b is an inheritance for all of the Jewish people from the six days of Creation. Rav Ḥana bar Bizna says /b that b Rabbi Shimon Ḥasida says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b even fetuses in their mother’s womb curse him, as it is stated: “He who withholds i bar /i , /b |
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144. Eusebius of Caesarea, Ecclesiastical History, 4.22.7, 5.20.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •yoshua ben levi, r. •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 118, 320 | 4.22.7. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews. 5.20.5. For when I was a boy, I saw you in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation. |
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| 145. Eusebius of Caesarea, Onomasticon, 289 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 444 |
146. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 462, 466| 72b. אלמלא בגדי כהונה לא נשתייר משונאיהן של ישראל שריד ופליט,רבי שמואל בר נחמני אמר דבי ר"ש תנא בגדים שגורדין אותן כברייתן מכליהן ומשרדין מהן כלום מאי היא ריש לקיש אמר אלו מעשה מחט,מיתיבי בגדי כהונה אין עושין אותן מעשה מחט אלא מעשה אורג שנאמר (שמות כח, לב) מעשה אורג אמר אביי לא נצרכה אלא לבית יד שלהם כדתניא בית יד של בגדי כהונה נארגת בפני עצמה ונדבקת עם הבגד ומגעת עד פיסת היד,אמר רחבה אמר רב יהודה שלש ארונות עשה בצלאל אמצעי של עץ תשעה פנימי של זהב שמונה חיצון עשרה ומשהו,והתניא אחד עשר ומשהו לא קשיא הא כמ"ד יש בעביו טפח הא כמ"ד אין בעביו טפח ומאי משהו זיר,א"ר יוחנן שלשה זירים הן של מזבח ושל ארון ושל שלחן של מזבח זכה אהרן ונטלו של שלחן זכה דוד ונטלו של ארון עדיין מונח הוא כל הרוצה ליקח יבא ויקח שמא תאמר פחות הוא ת"ל (משלי ח, טו) בי מלכים ימלוכו,רבי יוחנן רמי כתיב זר וקרינן זיר זכה נעשית לו זיר לא זכה זרה הימנו,ר' יוחנן רמי כתיב (דברים י, א) ועשית לך ארון עץ וכתיב (שמות כה, י) ועשו ארון עצי שטים מכאן לתלמיד חכם שבני עירו מצווין לעשות לו מלאכתו,(שמות כה, יא) מבית ומחוץ תצפנו אמר רבא כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם,(אמר) אביי ואיתימא רבה בר עולא נקרא נתעב שנאמר (איוב טו, טז) אף כי נתעב ונאלח איש שותה כמים עולה,אמר רבי שמואל בר נחמני אמר ר' יונתן מאי דכתיב (משלי יז, טז) למה זה מחיר ביד כסיל לקנות חכמה ולב אין אוי להם לשונאיהן של תלמידי חכמים שעוסקין בתורה ואין בהן יראת שמים,מכריז ר' ינאי חבל על דלית ליה דרתא ותרעא לדרתיה עביד,אמר להו רבא לרבנן במטותא מינייכו לא תירתון תרתי גיהנם,אמר רבי יהושע בן לוי מאי דכתיב (דברים ד, מד) וזאת התורה אשר שם משה זכה נעשית לו סם חיים לא זכה נעשית לו סם מיתה והיינו דאמר רבא דאומן לה סמא דחייא דלא אומן לה סמא דמותא,אמר רבי שמואל בר נחמני רבי יונתן רמי כתיב (תהלים יט, ט) פקודי ה' ישרים משמחי לב וכתיב (תהלים יח, לא) אמרת ה' צרופה זכה משמחתו לא זכה צורפתו ריש לקיש אמר מגופיה דקרא נפקא זכה צורפתו לחיים לא זכה צורפתו למיתה,(תהלים יט, י) יראת ה' טהורה עומדת לעד אמר רבי חנינא זה הלומד תורה בטהרה מאי היא נושא אשה ואחר כך לומד תורה,עדות ה' נאמנה אמר רבי חייא בר אבא נאמנה היא להעיד בלומדיה,(שמות כו, לו) מעשה רוקם (שמות כו, א) מעשה חושב אמר רבי אלעזר שרוקמין במקום שחושבין,תנא משמיה דרבי נחמיה רוקם מעשה מחט לפיכך פרצוף אחד חושב מעשה אורג לפיכך שני פרצופות,באלו נשאלין באורים ותומים כי אתא רב דימי אמר בגדים שכהן גדול משמש בהן משוח מלחמה משמש בהן שנאמר (שמות כט, כט) ובגדי הקודש אשר לאהרן יהיו לבניו אחריו למי שבא בגדולה אחריו,מתיב רב אדא בר אהבה ואמרי לה כדי יכול יהא בנו של משוח מלחמה משמש תחתיו כדרך שבנו של כהן גדול משמש תחתיו | 72b. He offers a homiletic interpretation: b Were it not for the priestly vestments, /b which provide atonement for the Jewish people, b there would not remain a remt /b [ b i sarid /i /b ] b or survivor from the haters of the Jewish people, /b a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remt [ i sarid /i ] of the Jewish people does survive.,Another interpretation: b Rabbi Shmuel bar Naḥmani said /b that b the school /b of b Rabbi Shimon taught: /b The priestly vestments are referred to as “ i serad /i garments” because they are b garments that are woven in their completed form upon the loom, /b as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, b and /b then just b a small part of them remains /b [ b i masridin /i /b ] which is not completed upon the loom. b What is /b the remt, the part that was not woven? b Reish Lakish said: This is the needle-work /b required to complete the garment.,The Gemara b raises an objection to this /b from a i baraita /i : b Priestly vestments /b should b not be made through needle-work but /b though b woven work, as it is stated: “Woven work” /b (Exodus 28:32). The Gemara answers that b Abaye said: /b Reish Lakish’s statement b is necessary only for, /b i.e., refers only to, b the sleeves. As it was taught /b in a i baraita /i : b A sleeve /b made for the b priestly vestments is woven separately and /b then b attached to the garment /b by sewing, b and /b the sleeve is made to b reach as far as the palm of the hand. /b However, the main body of the garment must indeed be made exclusively though weaving.,§ The Gemara cites statements concerning other Temple vessels: b Raḥava said /b that b Rav Yehuda said: /b The Torah states that the Ark should be made of wood with gold plating inside and out (Exodus 25:10–11). In order to achieve this b Bezalel made three arks: A middle one /b made b of wood, /b whose height was b nine /b handbreadths; b an inner one /b made b of gold, /b whose height was b eight /b handbreadths; and an b outer one /b of gold, whose height was b ten /b handbreadths b and a bit. /b These arks were nested.,The Gemara asks: b But wasn’t it taught /b in a i baraita /i that the outer ark was b eleven /b handbreadths b and a bit? /b The Gemara explains: b This is not difficult: This /b statement in the i baraita /i b is in accordance with the one who said /b that b the thickness /b of the gold plating b was one handbreadth. /b According to this opinion, the outer ark’s base took up one handbreadth of its height, ten handbreadths were then needed to contain the middle ark within it, and then a bit more was needed so it could also contain the Ark’s cover. b That /b statement of Rav Yehuda b is in accordance with the one who said /b that b the thickness /b of the gold plating b was not one handbreadth /b but was a plate of gold of negligible thickness. According to this opinion, the outer ark needed to be only ten handbreadths and a bit and could still contain the outer ark and have room for the cover. b And what is /b this additional b bit? /b It is the ornamental b crown /b on the edge of the outer ark., b Rabbi Yoḥa said: There /b were b three crowns /b on the sacred vessels in the Temple: The crown b of the altar, and of the Ark, and of the table. /b The regal appearance they provided symbolized power and authority: The crown b of the altar /b symbolized the crown of priesthood; b Aaron was deserving and took it, /b and the priesthood continues exclusively through his descendants. The crown b of the table /b symbolized the abundance and blessing associated with the crown of kingship; b David was deserving and took it /b for himself and his descendants after him. The crown b of the Ark /b symbolized the crown of Torah; b it is still sitting /b and waiting to be acquired, b and anyone who wishes to take /b it may b come and take /b it and be crowned with the crown of Torah. b Perhaps you will say it is inferior /b to the other two crowns and that is why nobody has taken it; therefore, b the verse states /b about the wisdom of Torah: b “Through me kings will reign” /b (Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.,§ The Gemara presents a number of statements based on the idea that the Ark symbolizes the Torah: b Rabbi Yoḥa raised a contradiction: /b According to the way the word crown b is written /b in the Torah (Exodus 25:11), without vowels, it should be pronounced b i zar /i , /b meaning strange, b but /b according to the traditional vocalization b we read /b it as b i zeir /i , /b meaning crown. These two ways of understanding the word appear to contradict each other. Rabbi Yoḥa explains: The two understandings apply to two different situations: If one b is deserving /b by performing mitzvot, b it becomes a crown [ i zeir /i ] for him; /b but if one b is not deserving, /b the Torah b will be a stranger [ i zara /i ] to him /b and he will forget his studies., b Rabbi Yoḥa raised a contradiction: It is written: “And you shall make for yourself a wooden Ark” /b (Deuteronomy 10:1), implying that Moses alone was commanded to construct the Ark; b and it is written: “And they shall make an Ark of acacia wood” /b (Exodus 25:10), implying that the Jewish people were all commanded to be involved in its construction. The apparent resolution to this contradiction is that although only Moses actually constructed the Ark, everyone was required to support the endeavor. So too, b from here /b it is derived with regard b to a Torah scholar that the members of his town should perform his work for him /b to support him and allow him to focus on his studies, since it is also the town’s responsibility to enable him to study.,The verse states concerning the Ark: b “From within and from without you shall cover it” /b (Exodus 25:11). b Rava said: /b This alludes to the idea that b any Torah scholar whose inside is not like his outside, /b i.e., whose outward expression of righteousness is insincere, b is not /b to be considered b a Torah scholar. /b , b Abaye said, and some say /b it was b Rabba bar Ulla /b who said: Not only is such a person not to be considered a Torah scholar, but he is b called loathsome, as it is stated: “What then of one loathsome and foul, man who drinks iniquity like water” /b (Job 15:16). Although he drinks the Torah like water, since he sins, his Torah is considered iniquitous and this makes him loathsome and foul., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “Why is there a price in the hand of a fool to buy wisdom, as he has no heart?” /b (Proverbs 17:16)? This expresses the following sentiment: b Woe to them, haters of Torah scholars, /b a euphemism for the Torah scholars themselves, b who immerse themselves in Torah and have no fear of Heaven. /b They are fools; they try to acquire the wisdom of Torah, but since they have no fear of Heaven in their hearts they lack the ability to do so., b Rabbi Yannai declared /b that the situation may be expressed by the following sentiment: b Pity /b him b who has no courtyard but /b senselessly b makes a gate for his courtyard. /b Fear of Heaven is like the courtyard, and the study of Torah is the gate that provides entrance to the courtyard. The study of Torah is purposeful only if it leads to fear of Heaven., b Rava said to the Sages /b in the study hall: b I beg of you, do not inherit Gehenna twice. /b By studying Torah without the accompanying fear of Heaven, not only are you undeserving of the World-to-Come, but even in this world you experience Gehenna, as you spend all your time in study and fail to benefit from worldly pleasure., b Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “And this is the Torah which Moses put /b [ b i sam /i /b ] before the children of Israel” (Deuteronomy 4:44)? The word i sam /i is written with the letter i sin /i and means put; it is phonetically similar to the word i sam /i written with the letter i samekh /i , meaning a drug. This use of this word therefore alludes to the following: If one b is deserving, /b the Torah b becomes a potion [ i sam /i ] of life for him. /b If one b is not deserving, /b the Torah b becomes a potion of death for him. And this /b idea b is what Rava said: For one who is skillful /b in his study of Torah and immerses himself in it with love, it is b a potion of life; /b but b for one who is not skillful /b in his studies, b it is a potion of death. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart” /b (Psalms 19:9), but it is also written: b “The word of the Lord is refining” /b (Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who b is deserving, /b the Torah b gladdens him; /b for one who b is not deserving, /b it b refines him. Reish Lakish said: /b This lesson b emerges from that /b second b verse itself: /b For one who b is deserving, /b the Torah b refines him for life; /b for one who b is not deserving, it refines him for death. /b ,The verse states: b “Fear of the Lord is pure, it stands forever” /b (Psalms 19:10). b Rabbi Ḥanina said: This /b is referring to b one who studies Torah in purity; /b for such a person the Torah will remain with him forever. b What is this; /b what does it mean to study in purity? b One /b first b marries a woman and afterward studies Torah. /b Since he is married, his heart will not be occupied with thoughts of sin, which could lead him to become impure.,In the same Psalm the verse states: b “The testimony of God is faithful” /b (Psalms 19:8). b Rabbi Ḥiyya bar Abba said: /b This alludes to the fact that the Torah b is faithful to testify about those who study it /b and those who do not.,The Gemara returns to its discussion concerning the sacred vessels: The verse states with regard to the covers for the Tabernacle that they are b “work of an embroiderer” /b (Exodus 26:36), and it also states they are b “work of a designer” /b (Exodus 26:31). How can both descriptions be reconciled? b Rabbi Elazar said: They embroidered the place where they had designed. /b They first marked a design on the material in paint, and then they embroidered it.,A Sage b taught in the name of Rabbi Neḥemya: /b “Work of b an embroiderer” /b refers to b needlework, /b which b therefore /b produces only b one face. /b The design is made with a needle passing back and forth from both sides of the curtain, and consequently an identical parallel image, or one face, is formed on both sides. “Work of b a designer” /b refers to b woven work, /b which b therefore /b produces b two faces. /b Although formed together, the two sides of the material were not identical; for example, sometimes an eagle appeared on one side while a lion was on the other side.,§ It was taught in the mishna: When dressed b in these /b eight garments, the High Priest may b be consulted for /b the decision of the b i Urim VeTummim /i . When Rav Dimi came /b from Eretz Yisrael to Babylonia, he b said: /b The b garments in which the High Priest serves /b are also worn when the b priest anointed for war serves. /b This priest is appointed to recite words of encouragement to the nation before it goes out to war (see Deuteronomy 20:2). b As it is stated: “And the sacred garments of Aaron shall be for his sons after him” /b (Exodus 29:29), which is taken to refer b to the one who comes after him in greatness, /b meaning the priest whose rank is one lower than the High Priest, i.e., the priest anointed for war., b Rav Adda bar Ahava raised an objection, and some say it unattributed: /b It is taught in a i baraita /i : One b might /b have thought that b the son of the priest anointed for war serves in his place, /b i.e., he inherits the position, b in the same way that the son of a High Priest serves in his place /b if he is fit for the job; |
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| 147. Eusebius of Caesarea, Life of Constantine, 3.33.2-3.33.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 441 |
148. Anon., Numbers Rabba, 4.13, 12.9, 14.10, 20.21 (4th cent. CE - 9th cent. CE) Tagged with subjects: •heschel, avraham yoshua •yoshua, r. Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 465, 467; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170| 4.13. וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּשָׁעָה שֶׁיִּהְיוּ מְפָרְקִין אֶת הַמִּשְׁכָּן לֹא יִהְיוּ בְּנֵי קְהָת מְפָרְקִין אֶת הַפָּרֹכֶת מִפְּנֵי הָאָרֹן אֶלָּא יִהְיוּ בְּנֵי אַהֲרֹן נִכְנָסִין וְהֵן מְפָרְקִין אוֹתָם מִפְּנֵי שֶׁהֵם כֹּהֲנִים. וְשָׁנוּ רַבּוֹתֵינוּ (משנה מדות א-א): הַכֹּהֲנִים שׁוֹמְרִים מִבִּפְנִים וְהַלְוִיִּם מִבַּחוּץ, מְחִצַּת הַכֹּהֲנִים גְּדוֹלָה מִמְּחִצַּת הַלְוִיִּם, וּמָה הָיוּ בְּנֵי אַהֲרֹן עוֹשִׂין כְּשֶׁהָיוּ מוֹרִידִים אֶת הַפָּרֹכֶת, אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא כָּךְ הָיוּ קוֹנְטָסִין גְּדוֹלִים וְצִינוֹרוֹת שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְיֵשׁ אוֹמְרִים שֶׁל בַּרְזֶל, וְהָיוּ מַגְבִּיהִין אֶת הַפָּרוֹכֶת בַּקּוֹנְטָסִין וּפוֹרְקִין אֶת הַקּוֹרְקָסִין, וְאַף עַל פִּי כֵן לֹא הָיוּ מַשְׁפִּילִין אוֹתָה בְּבַת אַחַת, כְּדֵי שֶׁלֹא יִרְאוּ הָאָרוֹן, אֶלָּא מַשְׁפִּילִין קִמְעָה קִמְעָה עַד שֶׁיּוֹרִידוּהָ וְכִסּוּ אֶת הָאָרוֹן, מִנַּיִן שֶׁכֵּן הָאֱלֹהִים אוֹמֵר לְמשֶׁה, שֶׁנֶּאֱמַר: וּבָא אַהֲרֹן וּבָנָיו וגו'. אָמְרוּ הַפָּרֹכֶת הָיְתָה דוֹמָה לְוִילוֹן וְעָבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁנַיִם נִימִין נֶאֱרֶגֶת וְעַל כָּל נִימָא וְנִימָא עֶשְׂרִים וְאַרְבָּעָה חוּטִין, וּשְׁלשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ, וּשְׁנֵי כֹּהֲנִים גְּדוֹלִים נוֹשְׂאִים אוֹתָהּ בְּקוֹנְטָסִין מִפְּנֵי הָאָרוֹן, וְאַחַר כָּךְ נוֹתְנִין עָלָיו כְּסוּי עוֹר תַּחַשׁ, שֶׁלֹא יֵרָאֶה בָּאָרוֹן כְּלוּם, הֲדָא הוּא דִכְתִיב (במדבר ד, ו): וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וגו'. רַבִּי נָתָן אוֹמֵר חָבִיב מַעֲשֶׂה הָאָרוֹן כְּכִסֵּא הַכָּבוֹד שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ, שֶׁהַמִּקְדָּשׁ מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, וְהָאָרוֹן כְּנֶגֶד הַכִּסֵּא, עָשָׂה לְמַעְלָה הֵימֶנּוּ כַּפֹּרֶת, כַּשְֹּׂרָפִים שֶׁהֵם עוֹמְדִים מִמַּעַל לוֹ. עָשָׂה בוֹ שְׁנֵי כְּרוּבִים שֶׁהֵם חֲבִיבִים כְּנֶגֶד שָׁמַיִם וָאָרֶץ, שֶׁהָיָה בָּהֶם מוֹשָׁבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כה, יט): כְּרוּב אֶחָד מִקָּצָה מִזֶּה וגו', וּכְשֵׁם שֶׁהַשָּׁמַיִם פּוֹתֵחַ אֶת אוֹצָרוֹ לָאָרֶץ, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, כָּךְ הַשְּׁכִינָה נְתוּנָה לְמַעְלָה מִשְּׁנֵי כְּרוּבִים, שֶׁנְּתוּנִין מִזֶּה וּמִזֶּה הֵם מְכֻוָּנִים זֶה לָזֶה, שֶׁנֶּאֱמַר (שמות כה, כ): וּפְנֵיהֶם אִישׁ אֶל אָחִיו, כְּנֶגֶד כִּסֵּא הַכָּבוֹד שֶׁמְּכֻוָּן כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים נ, ב): מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ. וְאַף בְּשָׁעָה שֶׁהָיוּ נוֹסְעִים לֹא הָיוּ פּוֹרְסִין עָלָיו לֹא בֶּגֶד אַרְגָּמָן וְלֹא תּוֹלַעַת שָׁנִי אֶלָּא בֶגֶד כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהַתְּכֵלֶת דּוֹמָה לַיָּם, וְיָם דּוֹמֶה לָרָקִיעַ, וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (יחזקאל א, כו): וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר וגו', לְלַמֶּדְךָ שֶׁהָאָרוֹן הָיָה דּוֹמֶה לְכִסֵּא הַכָּבוֹד, וּלְכָךְ נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, שֶׁכֻּלּוֹ הָיָה דוֹמֶה לוֹ, וּלְפִי שֶׁהָאָרוֹן דּוֹמֶה לוֹ לְכָךְ הָיָה הַבֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, פָּנָיו כְּנֶגֶד הָרָקִיעַ הַדּוֹמֶה לוֹ, מַה שֶּׁאֵין אַתְּ מוֹצֵא בִּשְׁאָר כֵּלִים שֶׁיִּהְיוּ בֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, אֶלָּא בֶּגֶד תְּכֵלֶת מִלְּמַטָּה וּכְסוּי עוֹר תַּחַשׁ מִלְּמַעְלָה, אֲבָל בָּאָרוֹן כְּסוּי עוֹר תַּחַשׁ מִלְּמַטָּה וּבֶגֶד תְּכֵלֶת מִלְּמַעְלָה. וְעוֹד בָּאָרוֹן נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, מַה שֶׁלֹא נֶאֱמַר בְּכֻלָּם כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהוּא חָשׁוּב מִכָּל כְּלֵי הַמִּשְׁכָּן. רַבִּי שִׁמְעוֹן אוֹמֵר (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהֻנָּה, וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן. מַעֲשֵׂה הָאָרוֹן כְּנֶגֶד בַּעֲלֵי תּוֹרָה, שֶׁהֵם סְפוּנִים, שֶׁלְּכָךְ כָּתַב: מִלְּמַעְלָה, שֶׁכָּל הַזּוֹכֶה לְתוֹרָה כְּאִלּוּ זוֹכֶה לְמַלְכוּת וּכְהֻנָּה, וְכֵן הוּא אוֹמֵר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ וגו'. 12.9. דָּבָר אַחֵר, בְּיוֹם כַּלּוֹת, בְּיוֹם הָקִים אֵין כְּתִיב כָּאן אֶלָּא בְּיוֹם כַּלּוֹת, בַּיּוֹם שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם. וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה וגו', הֲדָא הוּא דִכְתִיב (משלי כז, יח): נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וגו', מְדַבֵּר בִּיהוֹשֻׁעַ שֶׁהוּא שִׁמֵּשׁ אֶת משֶׁה, כְּמָה דְתֵימָא (שמות לג, יא): וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, לָמָּה נִמְשְׁלָה תּוֹרָה כַּתְּאֵנָה, שֶׁרֹב הָאִילָנוֹת: הַזַּיִת, הַגֶּפֶן, הַתְּמָרָה, נִלְקָטִים כְּאֶחָת, וְהַתְּאֵנָה נִלְקֶטֶת מְעַט מְעָט. וְכָךְ הַתּוֹרָה, הַיּוֹם לוֹמֵד מְעַט וּלְמָחָר הַרְבֵּה, לְפִי שֶׁאֵינָהּ מִתְלַמֶּדֶת לֹא בְּשָׁנָה וְלֹא בִּשְׁתַּיִם. עָלָיו נֶאֱמַר: נֹצֵר תְּאֵנָה. מַהוּ יֹאכַל פִּרְיָהּ, פְּרִי שֶׁל תּוֹרָה, מַלְכוּת וְשָׂרוּת, שֶׁנֶּאֱמַר (משלי ח, טו טז): בִּי מְלָכִים יִמְלֹכוּ] וגו' בִּי שָׂרִים יָשׂרוּ. וְכֵן אֵרַע לִיהוֹשֻׁעַ, שֶׁלֹא יָרְשׁוּ בָנָיו שֶׁל משֶׁה מְקוֹמוֹ אֶלָּא יְהוֹשֻׁעַ יָרַשׁ מְקוֹמוֹ, כְּמָה דְתֵימָא (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן וגו'. (משלי כז, יח): וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד, זֶה יְהוֹשֻׁע, שֶׁהָיָה מְשַׁמֵּשׁ אֶת משֶׁה בַּיּוֹם וּבַלַּיְלָה, כְּמָה דְתֵימָא: לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְאוֹמֵר (במדבר יא, כח): אֲדֹנִי משֶׁה כְּלָאֵם, לְפִיכָךְ כִּבְּדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מַה כָּבוֹד עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁכָּךְ אָמַר לִיהוֹשֻׁעַ (במדבר כז, כא): וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים וגו'. וּלְפִי שֶׁשִּׁמֵּשׁ אֲדוֹנָיו, זָכָה לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יהושע א, א): וַיְהִי אַחֲרֵי מוֹת משֶׁה וגו', שֶׁאֵין תַּלְמוּד לוֹמַר מְשָׁרֵת משֶׁה, לָמָּה נֶאֱמַר, לוֹמַר לָךְ לְפִי שֶׁהָיָה מְשָׁרֵת משֶׁה זָכָה לִנְבוּאָה, הֱוֵי יְכֻבָּד. דָּבָר אַחֵר נֹצֵר תְּאֵנָה וגו', אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר בְּרִיָּה, בְּכָל מָקוֹם שֶׁאָדָם יָגֵעַ וְנוֹתֵן נַפְשׁוֹ עַל הַדָּבָר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרוֹ, רְצוֹנְךָ לֵידַע, שְׁלֹמֹה בָּנָה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ו, יד): וַיִּבֶן שְׁלֹמֹה אֶת הַבַּיִת וַיְכַלֵּהוּ, וּבִשְׁבִיל שֶׁנָּתַן דָּוִד נַפְשׁוֹ עַל בֵּית הַמִּקְדָּשׁ שֶׁנִּבְנָה, שֶׁנֶּאֱמַר (תהלים קלב, א ה): זְכֹר ה' לְדָוִד אֵת כָּל עֻנּוֹתוֹ וגו' אִם אָבוֹא בְּאֹהֶל בֵּיתִי וגו' אִם אֶתֵּן שְׁנָת לְעֵינָי וגו' עַד אֶמְצָא מָקוֹם לַה' וגו', וְלֹא קִפַּח הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ אֶלָּא הִכְתִּיבוֹ עַל שְׁמוֹ (תהלים ל, א): מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד, לִשְׁלֹמֹה אֵין כְּתִיב כָּאן אֶלָּא לְדָוִד, הֱוֵי נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ. וְכֵן אַתָּה מוֹצֵא בְּמשֶׁה שֶׁנָּתַן נַפְשׁוֹ עַל שְׁלשָׁה דְבָרִים נִקְרְאוּ עַל שְׁמוֹ, וְאֵלּוּ הֵן: דִּינִים, תּוֹרָה וּמִשְׁכָּן. דִּינִים מִנַּיִן, דִּכְתִיב (שמות יח, יג): וַיֵּשֶׁב משֶׁה לִשְׁפֹּט אֶת הָעָם וגו', וְנִקְרְאוּ עַל שְׁמוֹ, דִּכְתִיב (דברים לג, כא): צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות כד, יח): וַיְהִי משֶׁה בָּהָר אַרְבָּעִים יוֹם וגו', וְנִקְרָאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִי, מִשְׁכָּן מִנַּיִן, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁהָיָה משֶׁה מְחַזֵּר עַל הָאֻמָּנִין בְּכָל יוֹם וּבְכָל שָׁעָה לְלַמְּדָם כֵּיצַד יַעֲשׂוּ אֶת הַמְּלָאכָה שֶׁלֹא יִטְעוּ בָהּ, לְפִי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, מ): וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם וגו', וּלְכָךְ כְּתִיב עַל כָּל דָּבָר וְדָבָר כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, שֶׁלֹא הָיָה זָז מֵעַל גַּבֵּיהֶם. וְכֵן הוּא אוֹמֵר (שמות לט, מג): וַיַּרְא משֶׁה אֶת כָּל הַמְּלָאכָה וגו' וַיְבָרֶךְ אֹתָם משֶׁה, מַה בְּרָכָה אָמַר (תהלים צ, יז): וִיהִי נֹעַם ה' אֱלֹהֵינוּ וגו', אָמַר לָהֶם תִּשְׁרֶה הַשְּׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. אָמַר רַבִּי חִיָּא בַּר יוֹסֵף כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַעֲמִיד הַמִּשְׁכָּן וּמְפָרְקוֹ בְּכָל יוֹם שְׁתֵּי פְּעָמִים, וְאִם תֹּאמַר שֶׁהָיָה אֶחָד מִשִּׁבְטוֹ שֶׁל לֵוִי נוֹתֵן לוֹ יָד, לָאו, אֶלָּא אָמְרוּ חֲכָמִים הָיָה קוֹבְעוֹ וּמְפָרְקוֹ וְלֹא סִיְּעוֹ אֶחָד מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, לְכָךְ נִקְרָא עַל שְׁמוֹ שֶׁאֵינוֹ אוֹמֵר בְּיוֹם הָקִים אֶלָּא בְּיוֹם כַּלּוֹת, יוֹם שֶׁכָּלוּ הֲקָמוֹתָיו, וְזָכַר שְׁמוֹ שָׁם, לְכָךְ נֶאֱמַר כַּלּוֹת משֶׁה. 20.21. וַיִּשָֹּׂא מְשָׁלוֹ וַיֹּאמַר (במדבר כד, ג), הֲלָכָה מִי שֶׁאָכַל וְלֹא נָטַל יָדָיו מַה יְּהֵא חַיָּב, שָׁנוּ רַבּוֹתֵינוּ נְטִילַת יָדַיִם לִפְנֵי הַמָּזוֹן רְשׁוּת, לְאַחַר הַמָּזוֹן חוֹבָה, מַעֲשֶׂה בִּשְׁעַת הַגְּזֵרָה בְּחֶנְוָנִי אֶחָד מִיִּשְׂרָאֵל שֶׁהָיָה מְבַשֵּׁל בָּשָׂר טָהוֹר וּבְשַׂר חֲזִיר וּמוֹכֵר, שֶׁלֹא יַרְגִּישׁוּ בּוֹ שֶׁהוּא יְהוּדִי, וְכֵן הָיָה מִנְהָגוֹ כָּל מִי שֶׁנִּכְנַס לַחֲנוּת שֶׁלּוֹ וְלֹא נָטַל יָדָיו, יוֹדֵעַ שֶׁהוּא עוֹבֵד כּוֹכָבִים וְנוֹתֵן לְפָנָיו בְּשַׂר חֲזִיר, וְכָל מִי שֶׁנָּטַל יָדָיו וּמְבָרֵךְ יוֹדֵעַ שֶׁהוּא יִשְׂרָאֵל וּמַאֲכִילוֹ בָּשָׂר טָהוֹר, פַּעַם אַחַת נִכְנַס יְהוּדִי לֶאֱכֹל שָׁם וְלֹא נָטַל יָדָיו וְהָיָה סָבוּר שֶׁהוּא עוֹבֵד כּוֹכָבִים, נָתַן לְפָנָיו בְּשַׂר חֲזִיר אָכַל וְלֹא בֵּרַךְ, בָּא לַעֲשׂוֹת עִמּוֹ חֶשְׁבּוֹן עַל הַפַּת וְעַל הַבָּשָׂר אָמַר לוֹ יֵשׁ לִי עָלֶיךָ כָּךְ וְכָךְ, מִן הַבָּשָׂר שֶׁאָכַלְתָּ שֶׁחֲתִיכָה עוֹלָה עֲשָׂרָה מָנֶה, אָמַר לוֹ אֶתְמוֹל אָכַלְתִּי אוֹתָהּ בִּשְׁמוֹנָה וְהַיּוֹם אַתָּה רוֹצֶה לִטֹּל מִמֶּנִּי עֲשָׂרָה. אָמַר לוֹ זוֹ שֶׁאָכַלְתָּ שֶׁל חֲזִיר הִיא, כֵּיוָן שֶׁאָמַר לוֹ כָּךְ עָמְדוּ שַׂעֲרוֹתָיו, נִבְהַל וְנֶחְפַּז, אָמַר לוֹ בְּצִנְעָה יְהוּדִי אֲנִי וְנָתַתָּ לִי בְּשַׂר חֲזִיר, אָמַר לוֹ תִּפַּח רוּחֲךָ שֶׁכְּשֶׁרָאִיתִי שֶׁאָכַלְתָּ בְּלֹא נְטִילַת יָדַיִם וּבְלֹא בְּרָכָה, הָיִיתִי סָבוּר שֶׁאַתָּה עוֹבֵד כּוֹכָבִים. מִיכָּן שָׁנוּ חֲכָמִים מַיִם רִאשׁוֹנִים הֶאֱכִילוּ בְּשַׂר חֲזִיר, אַחֲרוֹנִים הָרְגוּ אֶת הַנֶּפֶשׁ, מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁאָכַל קִטְנִית וְלֹא נָטַל יָדָיו וְיָרַד לַשּׁוּק וְיָדָיו מְטֻנָּפוֹת מִן הַקִּטְנִית, רָאָה אוֹתוֹ חֲבֵרוֹ הָלַךְ וְאָמַר לְאִשְׁתּוֹ אוֹמֵר לִיךְ בַּעֲלִיךְ סִימָן שֶׁאָכַל עַכְשָׁו קִטְנִית שַׁגְרִי לוֹ אוֹתָה טַבַּעַת, נָתְנָה לוֹ. אַחַר שָׁעָה בָּא בַּעְלָהּ אָמַר לָהּ הֵיכָן הַטַּבַּעַת, אָמְרָה לוֹ בָּא פְּלוֹנִי בְּסִימָנִין שֶׁלְּךָ וּנְתַתִּיהָ לוֹ, נִתְמַלֵּא עָלֶיהָ חֵמָה וַהֲרָגָהּ. לְפִיכָךְ כָּל שֶׁאֵינוֹ נוֹטֵל יָדָיו לְאַחַר הַמָּזוֹן כְּהוֹרֵג נֶפֶשׁ, וּלְכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל אֲפִלּוּ בְּמִצְוָה קַלָּה, שֶׁנֶּאֱמַר (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם, אֲפִלּוּ דְּבַר מִצְוָה שֶׁאַתָּה רוֹאֶה אוֹתָהּ רֵקָה וְקַלָּה, בָּהּ חַיִּים וַאֲרִיכוּת יָמִים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אִם שְׁמַרְתֶּם מִצְווֹתַי, אֲנִי מַפִּיל שׂוֹנְאֵיכֶם לִפְנֵיכֶם, שֶׁנֶּאֱמַר (תהלים פא, יד טו): לוּ עַמִּי שֹׁמֵעַ לִי, כִּמְעַט אוֹיְבֵיהֶם אַכְנִיעַ, כֵּיוָן שֶׁרָאָה בִּלְעָם הֵיאַךְ מְשַׁמְּרִים יִשְׂרָאֵל הַמִּצְווֹת הַקַּלּוֹת, אָמַר מִי יוּכַל לְקַלֵּל אֶת אֵלּוּ שֶׁשּׁוֹמְרִים מִצְוֹתָיו וּשְׁמוֹ מְשֻׁתָּף בָּהֶן, שֶׁנֶּאֱמַר (במדבר כג, כא): ה' אֱלֹהָיו עִמּוֹ. הַמְקַלְּלָם כְּאִלּוּ מְקַלֵּל פְּנֵי שְׁכִינָה, שֶׁשְּׁמוֹ מְעֹרָב בִּשְׁמָן. הִתְחִיל הוֹפֵךְ לִמְשָׁלִים (במדבר כג, ז יח): וַיִּשָֹּׂא מְשָׁלוֹ וַיֹּאמַר, זֶה שֶׁאָמַר הַכָּתוּב (משלי כז, יד): מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל וגו', כְּשֶׁבָּא בִּלְעָם לְקַלֵּל אֶת יִשְׂרָאֵל, עִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לְשׁוֹנוֹ וְהִתְחִיל לְבָרֵךְ, שֶׁנֶּאֱמַר (דברים כג, ו): וְלֹא אָבָה ה' אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ ה' וגו', נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא כֹּחַ בְּקוֹלוֹ וְקוֹלוֹ הָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כְּדֵי שֶׁיִּשְׁמְעוּ הָאֻמּוֹת שֶׁהוּא מְבָרְכָן, מִנַּיִן, אָמַר רַבִּי אֶלְעָזָר הַקַּפָּר כְּתִיב לְהַלָּן (דברים ה, יט): קוֹל גָּדוֹל וְלֹא יָסָף, שֶׁהָיָה הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְכָאן כְּתִיב: מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל וגו', שֶׁאָמַר לוֹ (במדבר כד, יד): לְכָה אִיעָצְךָ, וְהָרַג עֶשְׂרִים וְאַרְבָּעָה אֶלֶף מִיִּשְׂרָאֵל, יֵשׁ קְלָלָה כָּזוֹ. | 20.21. "21 (Numb. 24:3) “So he took up his theme and said.” sup 56 /sup i class=\"footnote\" These words also appear in Numb. 23:7, 18; 24:15, 20, 21, 23, but the context of this verse certainly fits the sense of the midrash. /i A legal teaching: In the case of one who eats without washing his hands, what penalty will he incur? Thus have our masters taught: Washing hands before the meal is an option; after the meal it is an obligation. sup 57 /sup i class=\"footnote\" i Hul /i . 105a, but not in the Mishnah. /i It once happened at the time of [religious persecutions] that there was an Israelite shopkeeper who would cook [and sell] both clean meat and pork, so that they would not notice that he was a Jew. Now his custom was this: Whenever anyone came into his shop and did not wash his hands, he knew that he was a foreigner and he would set pork before him; but whenever anyone washed his hands and recited the blessing, he knew that he was a Jew and would serve him clean meat. Once a certain Jew came in to eat there but did not wash his hands. Thinking that he was a foreigner, he set pork before him. He ate without saying the blessing. When he came to settle the account with him for the bread and for the meat (the pork was expensively priced). He said to him, “I have such and such against you over the meat which you have eaten, for the slice is worth ten i manah /i .” sup 58 /sup i class=\"footnote\" Gk.: i mna /i . /i He said to him, “Yesterday I ate it for eight. Now today you want ten!” He said to him, “This which you ate is from a hog.” When he said this to him, his hair stood on end, for he became terrified and afraid. He said to him privately, “I am a Jew and you have given me pork!” He said to him, “A curse upon you! When I saw that you ate without washing your hands and without a blessing, I thought that you were a foreigner.” Hence the sages have said, “The [omission of the] first water (before the meal) caused him to serve him pork; [the neglect of] the latter water (after the meal) took a life.” sup 59 /sup i class=\"footnote\" i Yoma /i 83b; i Hul /i . 106a. /i [The second part of the previous statement is due to] a story about a certain person who ate pulse without washing his hands. When he went down to the marketplace, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife, “Your husband has mentioned as a token sup 60 /sup i class=\"footnote\" i Siman. /i Gk.: i semeion. /i /i to you [of my authenticity] that he has just now eaten pulse. sup 61 /sup i class=\"footnote\" I.e., the fact that he knew what his friend had just eaten would be evidence of his having spoken with him. /i Send him that ring.” [So] she gave it to him. After a time her husband came. He said to her, “Where is the ring?” She said to him, “So and so came with your tokens, and I gave it to him.” Becoming filled with rage, he arose and killed her. Therefore the sages have said, “Whoever does not wash his hands after the meal is like one who takes a life.” Therefore, the Holy One, blessed be He, has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47), “For it (the Torah) is no empty thing for you, in that it is your very life.” Even some commandment that you consider to be empty and insignificant has within it life and length of days. The Holy One, blessed be He, said to Israel, “If you keep My commandments, I will cast down your enemies before you,” as stated (in Ps. 81:14-15), “O that my people would listen to Me, that Israel would walk in My ways. Then I would virtually subdue their enemies.” When Balaam saw how Israel observed [even] the insignificant commandments, he said, “Who can curse these people, when they observe commandments and when His name is shared with them.” It is so stated (in Numb. 23:21), “The Lord their God is with them.” Whoever curses them is as if he curses the face of the Divine Presence, because His name is joined with them.” sup 62 /sup i class=\"footnote\" I.e., the name i El /i (“God”) forms part of the name Isra i el /i . /i He began turning to oracles, as stated (in Numb. 24:3), “So he took up his theme.” This text is related (to Prov. 27:14), “[Whoever rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” When Balaam came to curse Israel, the Holy One, blessed be He, diverted his tongue, so that he began to bless. It is so stated (in Deut. 23:6), “But the Lord your God did not want to heed Balaam; so the Lord your God turned [the curse into a blessing for you].” The Holy One, blessed be He, put power in his voice and his voice went from one end of the world to the other, so that the nations would hear that he was blessing [Israel]. Now it is stated concerning him (in Prov. 27:14), “Whoever [rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” [This is] as stated (in Numb. 24:14), “come, let me advise you.” Then he killed twenty-four thousand. There is no curse [as damaging] as this.", |
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149. Anon., Exodus Rabbah, 34.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 465| 34.2. דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה כְּתִיב לְמַעְלָה: וְיִקְחוּ לִי תְּרוּמָה, מִיָּד וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה הַתּוֹרָה קָדְמָה לַכֹּל, כָּךְ בְּמַעֲשֵׂה הַמִּשְׁכָּן הִקְדִּים אֶת הָאָרוֹן לְכָל הַכֵּלִים, מָה הָאוֹר קָדַם לְכָל מַעֲשֵׂה בְרֵאשִׁית, דִּכְתִיב (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְאַף בַּמִּשְׁכָּן בַּתּוֹרָה שֶׁנִּקְרֵאת אוֹר, דִּכְתִיב (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, קָדְמוּ מַעֲשֶׂיהָ לְכָל הַכֵּלִים. דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן, מִפְּנֵי מַה בְּכָל הַכֵּלִים הָאֵלֶּה כְּתִיב: וְעָשִׂיתָ, וּבָאָרוֹן כְּתִיב: וְעָשׂוּ אֲרוֹן, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי שָׁלוֹם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יָבוֹאוּ הַכֹּל וְיַעַסְקוּ בָּאָרוֹן כְּדֵי שֶׁיִּזְכּוּ כֻּלָּם לַתּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר מַלְכוּת וְכֶתֶר כְּהֻנָּה וְכֶתֶר תּוֹרָה. כֶּתֶר מַלְכוּת, זֶה הַשֻׁלְחָן, דִּכְתִיב בּוֹ (שמות כה, כד): זֵר זָהָב סָבִיב. כֶּתֶר כְּהֻנָּה, זֶה הַמִּזְבֵּחַ, דִּכְתִיב בּוֹ (שמות ל, ג): זֵר זָהָב סָבִיב. וְכֶתֶר תּוֹרָה זֶה הָאָרוֹן, דִּכְתִיב בּוֹ (שמות כה, יא): זֵר זָהָב. לָמָּה נִכְתָּבִים זָר וְנִקְרָאִים זֵר, אֶלָּא לוֹמַר לָךְ אִם אָדָם זוֹכֶה נַעֲשִׂים לוֹ זֵר, וְאִם לָאו זָר. וּמִפְּנֵי מָה בְּכֻלָּן כְּתִיב (שמות כה, כד) (שמות ל, ג): וְעָשִׂיתָ לוֹ, וּבָאָרוֹן כְּתִיב (שמות כה, יא): וְעָשִׂיתָ עָלָיו, לְלַמֶּדְךָ שֶׁכֶּתֶר תּוֹרָה מְעֻלָּה יוֹתֵר מִכֻּלָּן, זָכָה אָדָם לַתּוֹרָה כְּאִלּוּ זָכָה לְכֻלָּן. | 34.2. "...Another opinion: And they shall make an ark of gopher wood. And immediately after: and they shall make an ark of wood. What is written above? And take for Me gifts. Just as the Torah comes before everything, so too here, in the deeds of the Tabernacle, the Ark comes before any vessel. Just as light came before all the deeds of Creation, as it is written \"And E-lohim said 'let there be light' (Genesis 1) so too regarding the Tabernacle, in the Torah that is called light, as it is written 'Because a mitzvah is a candle and Torah is light' (Proverbs 6), all the deeds came after the Torah. Another opinion: 'And they shall make the ark' - why regarding all these vessels it is written 'and you [singular] shall make' but regarding the ark it is written 'and they shall make'? R. Yehudah the son of Shalom said: The Holy One said to him [Moses] - all can come and busy themselves with the ark, so that all come and merit the Torah. And R. Shimon b. Yochai said: There are three crowns -- the crown of royalty, the crown of priesthood and the crown of Torah.The crown of royalty -- this is the shulchan (Table), about which it says, \"a gold crown all around.\"The crown of priesthood -- this is the mizbe'ach (Altar), about which it says, \"a gold crown all around.\"And the crown of Torah -- this is the aron (Ark), about which it says, \"a gold crown [all around]\"...Why does it say about all of them, \"You shall make for it,\" whereas about the Ark it says, \"You shall make on it?\" [This is] to teach you that the crown of Torah is superior to all of them. If a person merits Torah -- it is as if he merited them all.", |
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| 150. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616 |
| 151. Anon., Avot Derabbi Nathan B, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616 |
154. Anon., Letter of Aristeas, 38, 30 Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30 | 30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am |
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| 155. Anon., Testament of Abraham, 4.5, 12.10 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 596 |
| 192. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 195. Anon., Pesikta Rabbati, 5.6, 5.9 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 239, 377 |
| 196. Ignatius, Fragments On The Gospel According To John, None Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 445 |
| 197. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 198. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 199. Anon., Nostoi (Fragmenta), 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 200. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 201. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 202. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 30.5 Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 449 |
| 203. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 204. Anon., Seder Olam, 3 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 427 |
| 205. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 206. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 207. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 208. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 209. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 210. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 211. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 212. Anon., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 213. Anon., Vayakhel, None Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 463, 464 |
| 215. Anon., Sifre Zuta Numbers, 6.8 Tagged with subjects: •hanania (nephew of r. yoshua) •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492 |
| 230. Orphic Hymns., Fragments, 49.8 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
231. Anon., Ruthrabbah, 3.2 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 3.2. כְּתִיב (קהלת ט, ד): כִּי מִי אֲשֶׁר יְחֻבַּר וגו', תַּמָן תְּנֵינַן הָרוֹאֶה עֲבוֹדַת כּוֹכָבִים מַה הוּא אוֹמֵר, בָּרוּךְ נוֹתֵן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה עֲבוֹדַת כּוֹכָבִים מִמֶּנּוּ, בָּרוּךְ שֶׁעָקַר עֲבוֹדַת כּוֹכָבִים מֵאַרְצֵנוּ. וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתַּעֲקֹר אוֹתָהּ מִכָּל הַמְּקוֹמוֹת וְתָשׁוּב לֵב עוֹבְדֶיהָ לְעָבְדְּךָ בְּלֵב שָׁלֵם, וְלֹא נִמְצָא מִתְפַּלֵּל עַל הָרְשָׁעִים. אָמַר רַבִּי יוֹחָנָן יְבֻחַר כְּתִיב, אֲפִלּוּ כָּל אוֹתָן שֶׁפָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל יֵשׁ בִּטָּחוֹן, לְהַחֲיוֹת אוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל, לְכַלּוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר עָשׂוּ תְּשׁוּבָה, עֲלֵיהֶם הוּא אוֹמֵר (ירמיה נא, לט): וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. תַּנְיָא קְטַנֵי גוֹיִם וְחֵילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר לֹא חַיִּים וְלֹא נִדּוֹנִים, וַעֲלֵיהֶם הוּא אוֹמֵר: וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. (קהלת ט, ד): כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא כֶּלֶב, לְהֵעָשׂוֹת אֲרִי הוּא יָכוֹל. וּמִי שֶׁהוּא אֲרִי, יָכוֹל לְהֵעָשׂוֹת כֶּלֶב. אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא אֲרִי אֵינוֹ יָכוֹל לְהֵעָשׂוֹת כֶּלֶב, וְכָל מִי שֶׁהוּא כֶּלֶב אֵינוֹ יָכוֹל לְהֵעָשׂוֹת אֲרִי. אַדְרִיָּאנוֹס שְׁחִיק טַמְיָא שָׁאַל לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אֲמַר לֵיהּ אֲנָא טָב מִמּשֶׁה רַבָּךְ, אֲמַר לֵיהּ, לָמָּה, דַּאֲנָא חַי וְהוּא מֵת, וּכְתִיב: כִּי לְכֶלֶב חַי טוֹב מִן הָאַרְיֵה הַמֵּת. אֲמַר לֵיהּ יָכוֹל אַתְּ לִגְזֹר דְּלָא יַדְלֵק בַּר נָשׁ נוּר תְּלָתָא יוֹמִין, אֲמַר לֵיהּ, אִין. לְעִידָּן עַמְיָא סָלְקוּן תַּרְוֵיהוֹן עַל אִיגַר פָּלָטִין חֲמֵי תְּנָנָא סָלֵיק מִן רְחִיק, אֲמַר לֵיהּ מַה כֵּן, אֲמַר לֵיהּ אִיפַרְכִּיָא בִּישׁ, עָאל אַסְיָא וּבַקַּר יָתֵיהּ, וַאֲמַר לֵיהּ עַד דְּשָׁתֵי חֲמִימֵי לָא מִיתַּסֵּי. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ, עַד דְאַתְּ קַיָּם בָּטְלָה גְּזֵרָתְךָ, וּמשֶׁה רַבֵּנוּ מִשָּׁעָה שֶׁגָּזַר עָלֵינוּ (שמות לה, ג): לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, לָא מַדְלֵיק יְהוּדָאי נוּר בְּשַׁבְּתָא מִיּוֹמוֹהִי, וַעֲדַיִן לֹא נִתְבַּטְּלָה גְּזֵרָתוֹ עַד הַשְׁתָּא, אֲמַרְתְּ אַתְּ כֵּן דַּאֲנָא טָב מִינֵיהּ. (תהלים לט, ה): הוֹדִיעֵנִי ה' קִצִּי וּמִדַּת יָמַי מַה הִיא, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָם אוֹדַע לִי אֵימָתַי אֲנָא מָיֵית, אֲמַר לֵיהּ רָזָא הִיא דְּלָא מִתְגַּלֵּי לְבַר נָשׁ וְלֵית אֶפְשָׁר דְּיִתְגַּלֵּי לָךְ. וּמִדַּת יָמַי מַה הִיא, אֲמַר לֵיהּ שַׁבְעִין שְׁנִין. וְאֵדְעָה מֶה חָדֵל אָנִי, אוֹדַע לִי בְּהָדֵין יוֹמָא אֲנָא מָיֵית, אָמַר לוֹ בְּשַׁבָּת. אֲמַר לֵיהּ פַּחֵית לִי חַד יוֹמָא, אָמַר לוֹ לֹא. אָמַר לוֹ לָמָּה, אָמַר לוֹ חֲבִיבָה עָלַי תְּפִלָּה אַחַת שֶׁאַתָּה עוֹמֵד וּמִתְפַּלֵּל לְפָנַי מֵאֶלֶף עוֹלוֹת שֶׁעָתִיד שְׁלֹמֹה בִּנְךָ לְהַעֲלוֹת לְפָנַי, שֶׁנֶּאֱמַר (מלכים א ג, ד): אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא. אֲמַר לֵיהּ אוֹסֵיף לִי חַד יוֹמָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לָמָּה, אָמַר לֵיהּ אַרְכִי שֶׁל בִּנְךָ דּוֹחֶקֶת, דְּאָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, אַרְכִיּוֹת אַרְכִיּוֹת הֵן וְאֵין אֶחָד מֵהֶן נִכְנָס לְתוֹךְ אַרְכִי שֶׁל חֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא. וּמֵת בַּעֲצֶרֶת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְסָלְקָה סַנְהֶדְּרִין מֶחְמְיָיא אַפִּין לִשְׁלֹמֹה, אֲמַר לְהוֹן מַעֲבַר יָתֵיהּ מֵאֲתַר לַאֲתַר, אָמְרִין לֵיהּ וְלָאו מַתְנִיתָּא הִיא סָכִין וּמְדִיחִין וּבִלְבָד שֶׁלֹא יָזִיז אֵבָר. אָמַר כְּלָבִים שֶׁל בֵּית אַבָּא רְעֵבִין, אָמְרִין לֵיהּ וְלָא מַתְנִיתָּא הִיא מְחַתְּכִין אֶת הַדְּלוּעִים לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. מֶה עָשָׂה נָטַל פִּיפְקִין וּפָרַשׂ עָלָיו כְּדֵי שֶׁלֹא תֵּרֵד הַשֶּׁמֶשׁ, וְיֵשׁ אוֹמְרִים לַנְּשָׁרִים קְרָא וּפָרְשׂוּ עָלָיו אֲגַפֵּיהוֹן כְּדֵי שֶׁלֹא תֵּרֵד עָלָיו הַשֶּׁמֶשׁ. | |
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| 232. Anon., Shemoneh Esreh, 0 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 271, 272, 273, 275, 527, 528, 529 |
| 233. Anon., Midrash Tannaim To Deut, 14.21 Tagged with subjects: •hanania (nephew of r. yoshua) •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492 |
234. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 479| 42b. והא שיפויין דעיקר עבודת כוכבים קיימת וקתני לצרכה היא אסורה ושיפוייה מותרין,רב הונא בריה דרב יהושע אמר לפי שאין עבודת כוכבים בטלה דרך גדילתה,איתיביה ר' שמעון בן לקיש לר' יוחנן קן שבראש האילן של הקדש לא נהנין ולא מועלין בראשה של אשרה יתיז בקנה,קס"ד כגון ששברה ממנו עצים וקינתה בהן וקתני יתיז בקנה,הב"ע כגון דאייתי עצים מעלמא וקינתה בהן,דיקא נמי דקתני גבי הקדש לא נהנין ולא מועלין אי אמרת בשלמא דאייתי עצים מעלמא היינו דקתני גבי הקדש לא נהנין ולא מועלין לא נהנין מדרבנן ולא מועלין מדאורייתא דהא לא קדישי,אלא אי אמרת ששברה עצים ממנו וקינתה בהן אמאי לא מועלין הא קדישי,מידי איריא הכא בגידולין הבאין לאחר מכאן עסקינן וקא סבר אין מעילה בגידולין,ורבי אבהו א"ר יוחנן מאי יתיז יתיז באפרוחין,א"ל רבי יעקב לרבי ירמיה בר תחליפא אסברה לך באפרוחין כאן וכאן מותרין בביצים כאן וכאן אסורין אמר רב אשי ואפרוחין שצריכין לאמן כביצים דמו:, big strongמתני׳ /strong /big המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח רבן שמעון בן גמליאל אומר שעל המכובדין אסורין שעל המבוזין מותרין:, big strongגמ׳ /strong /big למימרא דלהני הוא דפלחי להו למידי אחרינא לא ורמינהי השוחט לשום ימים לשום נהרות לשום מדבר לשום חמה לשום לבנה לשום כוכבים ומזלות לשום מיכאל שר הגדול לשום שילשול קטן הרי אלו זבחי מתים,אמר אביי מיפלח לכל דמשכחי פלחי מיצר ומפלחי הני תלתא דחשיבי ציירי להו ופלחי להו למידי אחרינא לנוי בעלמא עבדי להו,מנקיט רב ששת חומרי מתנייתא ותני כל המזלות מותרין חוץ ממזל חמה ולבנה וכל הפרצופין מותרין חוץ מפרצוף אדם וכל הצורות מותרות חוץ מצורת דרקון,אמר מר כל המזלות מותרין חוץ ממזל חמה ולבנה הכא במאי עסקינן אילימא בעושה אי בעושה כל המזלות מי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשין לפני במרום,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח,אי במוצא אימא מציעתא כל הפרצופות מותרין חוץ מפרצוף אדם אי במוצא פרצוף אדם מי אסור והתנן המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח צורת דרקון אין פרצוף אדם לא,אלא פשיטא בעושה וכדרב הונא בריה דרב יהושע,אי בעושה אימא סיפא כל הצורות מותרות חוץ מצורת דרקון ואי בעושה צורת דרקון מי אסיר והכתיב (שמות כ, כג) לא תעשון אתי אלהי כסף ואלהי זהב | 42b. The Gemara asks: b But /b consider the case of b shavings, where the main /b object of b idol worship /b still b exists, and /b nevertheless b it is taught /b in the i baraita /i cited earlier that if a gentile shaved an idol down b for its /b own b sake, /b the idol is b forbidden, but its shavings are permitted. /b Here too, in the case of the fallen leaves of a tree that is worshipped as an idol, it should be permitted to derive benefit from them., b Rav Huna, son of Rav Yehoshua, says: /b The reason the leaves are not permitted is b because /b the status of an object of b idol worship cannot be revoked /b by b its /b natural b manner of growth. /b Since the falling of leaves is a natural phenomenon, their detachment from the tree does not effect a revocation of their status as objects of idol worship., b Rabbi Shimon ben Lakish raised an objection to /b the opinion of b Rabbi Yoḥa /b from a mishna ( i Me’ila /i 13b): With regard to a bird’s b nest at the top of a tree that belongs to the Temple /b treasury, one b may not /b derive b benefit /b from it i ab initio /i , b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of property consecrated to the Temple. With regard to a nest that is b at the top of a tree /b used as part of idolatrous rites b [ i ashera /i ], /b although one may not climb the tree, as that would be benefiting from an object of idol worship, he b may knock /b the nest off b with a pole /b and benefit from it by using it for firewood and the like.,In analyzing this i baraita /i , b it enters your mind /b that this is referring to a case b where /b the bird b broke off branches from /b the worshipped tree b and built a nest with them. And /b yet, the i baraita /i b teaches /b that one may b knock /b the nest off b with a pole /b and it is then permitted to benefit from it. Apparently, the forbidden branches used in the construction of the nest lost their idolatrous status without human involvement, in accordance with the opinion of Reish Lakish that an idol that breaks loses its status.,The Gemara explains: b Here we are dealing with /b a case b where /b the bird b brought branches from elsewhere and built a nest with them /b on top of the worshipped tree. The branches were never part of an object of idol worship.,The Gemara comments: The language of the mishna b is also precise /b if read with this understanding, b as it teaches with regard to /b a nest in b a consecrated /b tree: One b may not /b derive b benefit /b from it i ab initio /i , b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of consecrated property. b Granted, if you say that /b the bird b brought branches from elsewhere, this /b explanation is consistent with that b which /b the mishna b teaches with regard to /b a nest in b a consecrated /b tree, namely, that one b may not /b derive b benefit /b from it, b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of consecrated property. According to this understanding of the mishna, one b may not /b derive b benefit /b from the nest b by rabbinic law, but /b if one derived benefit from it, he is b not /b liable for b misusing /b consecrated property b by Torah law, as /b the branches b are not consecrated, /b but were brought from elsewhere., b But if you say that /b the bird b broke off branches from /b the tree itself b and built a nest with them, why /b is it taught that one who derives benefit from it is b not /b liable for b misusing /b consecrated property? b Aren’t /b the branches b consecrated? /b Evidently, the mishna is referring to a nest that was built with branches from other trees, in accordance with Rabbi Yoḥa’s understanding that an object of idol worship that broke on its own is still forbidden.,The Gemara responds to this proof for Rabbi Yoḥa’s understanding of the mishna: Does this b argument /b prove b anything? /b The mishna can still be interpreted as referring to a case where the branches for the nest came from the tree itself, and b here we are dealing with /b a case of b growths that came afterward, /b i.e., branches that grew after the tree was consecrated, b and /b the i tanna /i of the mishna b holds /b that b there is no /b prohibition against the b misuse /b of consecrated property b with regard to /b such b growths. /b ,Another explanation of the mishna in accordance with the opinion of Rabbi Yoḥa is presented. b Rabbi Abbahu /b says that b Rabbi Yoḥa says: What /b does it mean that one b may knock /b off the nest? It means that one b may knock /b off b the chicks; /b but one may not derive benefit from the nest itself., b Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain /b the mishna b to you: With regard to /b the b chicks, /b which can fly away and are not confined to the tree, both b here and there, /b i.e., both in the case of a tree consecrated to the Temple treasury and in the case of a tree used for idol worship, deriving benefit from them is b permitted. /b But b with regard to /b the b eggs, /b both b here and there, /b i.e., both in the case of a tree consecrated to the Temple treasury and in the case of a tree used for idol worship, deriving benefit from them is b prohibited, /b as they are not seen as independent of the tree. b Rav Ashi /b added to this and b said: And chicks that /b still b need their mother /b to survive b are /b considered b like eggs; /b deriving benefit from them is prohibited., strong MISHNA: /strong In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea /b and not derive any benefit from them, as they are assumed to be objects of idol worship. b Rabban Shimon ben Gamliel says: /b Those figures b that /b are b upon respectable /b vessels b are forbidden. /b Those b that are upon disgraceful vessels are permitted. /b , strong GEMARA: /strong The Gemara asks with regard to the specific figures listed in the mishna: b Is this to say that /b people b worship only these /b figures, b but not /b any b other item? And /b the Gemara b raises a contradiction /b between this list and that which is taught in another mishna ( i Ḥullin /i 39b): With regard to b one who slaughters /b an animal b for the sake of, /b i.e., to worship, b seas, for the sake of rivers, for the sake of the wilderness, for the sake of the sun, for the sake of the moon, for the sake of the stars and constellations, for the sake of Michael the great ministering /b angel, or even b for the sake of a small worm, /b in all of b these /b cases, the animal is forbidden, as these animals have the status of b offerings to the dead, /b i.e., idols., b Abaye said /b in response to the contradiction: With regard to b worship, /b people might b worship any /b item b that they find. /b With regard to b fashioning /b figures b and /b then b worshipping /b them, only with regard to b these three /b items listed in the mishna, b which are important, /b do people b fashion /b figures of b them and worship them. With regard to /b figures of any b other entity, /b people b make them merely for ornamental /b purposes., b Rav Sheshet would consolidate the principles of the i baraitot /i /b pertaining to this matter b and teach: /b Figures of b all constellations are permitted, except for /b the following b celestial objects: The sun and the moon. And /b figures of b all faces are permitted, except for the human face. And all figures /b of other items b are permitted except for the figure of a dragon. /b , b The Master said: /b Figures of b all constellations are permitted, except for /b the following b celestial objects: The sun and the moon. /b The Gemara asks: b What are we dealing with here? If we say /b that the reference is b to one who forms /b these figures, i.e., b if /b Rav Sheshet is discussing the issue b of /b which figures it is permitted to b form, is /b forming figures of b all the /b other b constellations permitted? But isn’t it written: “You shall not make with Me /b gods of silver, or gods of gold, you shall not make for you” (Exodus 20:20)? This verse is interpreted to mean: b You shall not make figures of My attendants who serve before Me on high, /b i.e., those celestial bodies, including the constellations, that were created to serve God., b Rather, /b it is b obvious /b that this i halakha /i is referring to a case b where /b one b finds /b vessels with these figures on them, b and /b this is b as we learned /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea. /b This indicates that it is permitted to derive benefit from any other vessels that were found and that had figures on them.,The Gemara asks: b If /b it is a case b where /b one b finds /b vessels with these figures on them, b say the middle clause /b of Rav Sheshet’s statement: Figures of b all faces are permitted, except for the human face. /b Now, b if /b it is a case b where /b one b finds /b vessels with figures on them, b is /b a vessel with the figure of b the human face forbidden? But didn’t we learn /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea? /b This indicates that a vessel with b the figure of a dragon is /b forbidden, but a vessel with the figure of b a human face is not. /b , b Rather, /b the Gemara concludes, it is b obvious /b that the statement that the figure of a human face is forbidden is referring to a case b where one forms /b a figure, b and /b this is prohibited, b in accordance with /b the statement b of Rav Huna, son of Rav Yehoshua, /b who states (43b) that the interpretation of the verse: “You shall not make with Me gods of silver, or gods of gold, you shall not make for you” (Exodus 20:20), is: Do not make of Me, i.e., do not form the figure of a person, who was created in the image of God.,The Gemara asks: b If /b it is referring to a case b where one forms /b a figure, b say the last clause /b of Rav Sheshet’s statement: b All figures are permitted except for the figure of a dragon. And if /b it is referring to a case b where one forms /b a figure, b is /b forming b the figure of a dragon prohibited? But isn’t it written: “You shall not make with Me gods of silver, or gods of gold”? /b |
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| 235. Cyril of Jerusalem, Catechetical Lectures, 13.7 Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 441 |
| 236. Anon., Midrash On Song of Songs, 1.17, 7.3 Tagged with subjects: •yoshua, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 239 |
| 237. Anon., Megillat Taanit (Lichtenstein), 351, 13 Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377, 527 |
