The Ancient Mediterranean Religions Index Database

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21 results for "zutra"

1. Hebrew Bible, Psalms, 8.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mar zutra Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 18

2. Tosefta, Arakhin, 3.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mar zutra Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 18

3. Mishnah, Rosh Hashanah, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mar zutra Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 18

1.1. "אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ: \n",

1.1. "There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.",

4. Mishnah, Ketuvot, 5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •zutra, mar Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 145

5.7. "הַמּוֹרֶדֶת עַל בַּעְלָהּ, פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה טַרְפְּעִיקִין. עַד מָתַי הוּא פוֹחֵת, עַד כְּנֶגֶד כְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, שֶׁמָּא תִפּוֹל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, גּוֹבֶה הֵימֶנָּה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה טַרְפְּעִיקִין: \n",

5.7. "If a wife rebels against her husband her ketubah is reduced by seven denarii a week. Rabbi Judah says: seven tropaics. How long does he continue to reduce? Until the amount of her ketubah. Rabbi Yose says: he may continue to reduce, and if she receives an inheritance he may collect from it. Similarly, if a husband rebels against his wife, an addition of three denarii a week is made to her ketubah. Rabbi Judah said: three tropaics.",

5. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

6. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

7. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan

8. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 145

20a. big strongמתני׳ /strong /big נדר בחרם ואמר לא נדרתי אלא בחרמו של ים בקרבן ואמר לא נדרתי אלא בקרבנות של מלכים,הרי עצמי קרבן ואמר לא נדרתי אלא בעצם שהנחתי לי להיות נודר בו: קונם אשתי נהנית לי ואמר לא נדרתי אלא באשתי הראשונה שגירשתי,על כולן אין נשאלין להם ואם נשאלו עונשין אותן ומחמירין עליהן דברי רבי מאיר,וחכמים אומרים פותחין להן פתח ממקום אחר ומלמדין אותן כדי שלא ינהגו קלות ראש בנדרים:, big strongגמ׳ /strong /big הא גופא קשיא אמרת אין נשאלין להן והדר תני אם נשאלו עונשין אותן ומחמירין עליהן,אמר רב יהודה הכי קתני וכולן אין צריכין שאלה במה דברים אמורים בתלמיד חכם אבל בעם הארץ שבא לישאל עונשין אותו ומחמירין עליו,בשלמא מחמירין דלא פתחינן ליה בחרטה אלא עונשין היכי דמי,כדתניא מי שנזר ועבר על נזירותו אין נזקקין לו עד שינהוג בו איסור כימים שנהג בהן היתר דברי רבי יהודה אמר רבי יוסי במה דברים אמורים בנזירות מועטת אבל בנזירות מרובה דיו שלושים יום,אמר רב יוסף הואיל ואמרי רבנן אין נזקקים לו בי דינא דמזדקקי לא עביד שפיר רב אחא בר יעקב אומר משמתינן ליה:,וחכמים אומרים פותחין לו פתח כו': תנא לעולם אל תהי רגיל בנדרים שסופך למעול בשבועות ואל תהי רגיל אצל עם הארץ שסופך להאכילך טבלים אל תהי רגיל אצל כהן עם הארץ שסופך להאכילך תרומה ואל תרבה שיחה עם האשה שסופך לבוא לידי ניאוף,רבי אחא ברבי יאשיה אומר כל הצופה בנשים סופו בא לידי עבירה וכל המסתכל בעקבה של אשה הויין לו בנים שאינן מהוגנין אמר רב יוסף ובאשתו נדה אמר רבי שמעון בן לקיש עקבה דקתני במקום הטינופת שהוא מכוון כנגד העקב,תניא בעבור תהיה יראתו על פניכם זו בושה לבלתי תחטאו מלמד שהבושה מביאה לידי יראת חטא מיכן אמרו סימן יפה באדם שהוא ביישן אחרים אומרים כל אדם המתבייש לא במהרה הוא חוטא ומי שאין לו בושת פנים בידוע שלא עמדו אבותיו על הר סיני,אמר רבי יוחנן בן דהבאי ארבעה דברים סחו לי מלאכי השרת חיגרין מפני מה הויין מפני שהופכים את שולחנם אילמים מפני מה הויין מפני שמנשקים על אותו מקום חרשים מפני מה הויין מפני שמספרים בשעת תשמיש סומין מפני מה הויין מפני שמסתכלים באותו מקום,ורמינהו שאלו את אימא שלום מפני מה

20a. strong MISHNA: /strong One who b took a vow /b by associating an item b with a dedication [ i ḥerem /i ], /b saying: This item is hereby forbidden to me like an item dedicated to the Temple, b and /b then b said: I took a vow only with /b the intention that it would be like b a sea net [ i ḥermo shel yam /i ] /b that is used to catch fish; or one who took a vow by associating an item b with an offering, and /b then b said: I took a vow only with /b reference to b offerings to kings, /b i.e., a gift for a king, not an offering to God.,Or one who said: b I am hereby an offering myself [ i atzmi /i ], and /b then b said: I took a vow only with /b reference to b a bone [ i etzem /i ] that I set aside for myself to vow with, /b as i atzmi /i means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: b Deriving benefit from me is i konam /i for my wife, and /b then b said: I took a vow only with regard to my first wife whom I divorced, /b not with regard to my current wife., b For all /b of the above vows, those who took them b do not /b need to b request /b of a halakhic authority to dissolve b them, /b as the speaker interpreted the vows in a manner that caused them not to take effect at all. b However, if they requested /b dissolution, apparently due to their being uncertain of their explanations, the court b punishes them and treats them stringently /b and the vows are not dissolved. This is b the statement of Rabbi Meir. /b , b And the Rabbis say: /b These vows are not treated stringently. Rather, dissolution b is broached with them by /b suggesting b a different extenuation, /b i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. b And we teach them /b that they should not take this kind of vow in the future, b in order that they will not take vows lightly. /b , strong GEMARA: /strong b This /b matter b is itself difficult. /b On the one hand, b you said they do not /b need to b request /b to dissolve b them, and then it is taught /b that b if they requested /b dissolution, the court b punishes them and treats them stringently, /b i.e., the vows took effect and the vows are not dissolved., b Rav Yehuda said /b that b this is what /b the mishna b is teaching: All of these /b vows b do not need a request. /b However, b in what /b case b is this statement said? In /b the case of b a Torah scholar, /b who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. b How-ever, /b in the case of b an ignoramus who comes to request /b dissolution of the vow, the court b punishes him and treats him stringently. /b ,The Gemara asks: b Granted, /b the court b treats /b him b stringently /b in b that /b the halakhic authorities b do not broach /b dissolution b with him /b merely b by means of regret; /b rather, extenuating circumstances must be found. b However, what are the circumstances /b in which the court b punishes /b him?,The Gemara answers that the circumstances are b as it is taught /b in a i baraita /i : With regard to b one who vowed to be a nazirite and violated his naziriteship, /b the halakhic authority b does not attend to him /b to dissolve his vow b until he observes /b the b prohibitions /b of naziriteship b for the same /b number of b days in which he behaved with permissiveness /b concerning the restrictions of a nazirite. This is b the statement of Rabbi Yehuda. Rabbi Yosei said: In what /b case b is this statement, /b that he must observe naziriteship for a period of time corresponding to his vow, b said? /b It is said b in /b the case of b a short /b term of b naziriteship, /b which is not longer than the minimum thirty days. b However, in /b the case of a b long /b term of b naziriteship it is enough for him /b to observe it for b thirty days, /b even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time., b Rav Yosef said: Since the Sages say /b that the halakhic authority b does not attend to him, a court that does attend /b to him and dissolves his vow immediately b is not acting properly. Rav Aḥa bar Yaakov says: /b A halakhic authority who dissolves the vow prematurely b is excommunicated. /b ,§ It is stated in the mishna that b the Rabbis say: /b Dissolution b is broached with him /b by suggesting a different b extenuation, /b and he is taught not to take this kind of vow so that he will not take vows lightly. It is b taught /b in a i baraita /i : b Never be accustomed to /b taking b vows, because ultimately you will /b disregard them, and you will even b abuse oaths, /b which are more grave. b And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, /b as he is not careful to tithe. b Do not regularly be by an ignorant priest, because ultimately he will feed you i teruma /i /b due to his close relationship with you, and i teruma /i is forbidden to a non-priest. b And do not talk extensively with a woman, because ultimately you will come to adultery. /b , b Rabbi Aḥa, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children /b as a punishment. b Rav Yosef said: And /b this b relates to /b all women, including b his wife /b when she has the status of b a menstruating woman. Rabbi Shimon ben Lakish said: The heel /b of a woman b that is mentioned /b is not the heel of the foot, but b the place of uncleanliness, /b i.e., the genitalia, and it is called a heel as a euphemism, b as it is situated opposite the heel. /b ,§ b It is taught /b in a i baraita /i : b “That His fear may be upon your faces” /b (Exodus 20:17); b this /b is referring to b shame, /b as shame causes one to blush. b “That you not sin” /b (Exodus 20:17) b teaches that shame leads to fear of sin. From here /b the Sages b said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and /b conversely, b one who does not have /b the capacity to be b shamefaced, it is known that his forefathers did not stand at Mount Sinai. /b ,§ b Rabbi Yoḥa ben Dehavai said: The ministering angels told me four matters: For what /b reason b do lame people come into existence? /b It is b because /b their fathers b overturn their tables, /b i.e., they engage in sexual intercourse in an atypical way. b For what /b reason b do mute people come into existence? /b It is b because /b their fathers b kiss that place /b of nakedness. b For what /b reason b do deaf people come into existence? /b It is b because /b their parents b converse while engaging in sexual intercourse. For what /b reason b do blind people come into existence? /b It is b because /b their fathers b stare at that place. /b , b And /b the Gemara b raises a contradiction: Imma Shalom, /b the wife of Rabbi Eliezer ben Hyrcanus, b was asked: For what /b reason

9. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •zutra, mar Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 145

70a. לא תאכל,גירי וחרורי מנלן אמר רב חסדא דאמר קרא (עזרא ו, כא) וכל הנבדל מטומאת גויי הארץ אליהם,ממזרי מנלן דכתיב (נחמיה ב, י) וישמע סנבלט החרוני וטוביה העבד העמוני וכתיב (נחמיה ו, יח) כי רבים ביהודה בעלי שבועה לו כי חתן הוא לשכניה בן ארח ויהוחנן בנו לקח את בת משלם בן ברכיה קסבר עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,הניחא למ"ד הולד ממזר אלא למאן דאמר הולד כשר מאי איכא למימר ותו ממאי דהוו ליה בני דילמא לא הוו ליה בני ותו ממאי דהכא הוו להו וסליקו דילמא התם הוו,אלא מהכא (נחמיה ז, סא) ואלה העולים מתל מלח תל חרשא כרוב אדון ואמר ולא יכלו להגיד בית אבותם וזרעם אם מישראל הם תל מלח אלו בני אדם שדומים מעשיהם למעשה סדום שנהפכה לתל מלח תל חרשא זה שקורא אבא ואמו משתקתו,ולא יכלו להגיד בית אבותם וזרעם אם מישראל הם זה הוא אסופי שנאסף מן השוק כרוב אדון ואמר אמר רבי אבהו אמר אדון אני אמרתי יהיו ישראל לפני חשובים ככרוב והם שמו עצמם כנמר איכא דאמרי אמר רבי אבהו אמר אדון אע"פ ששמו עצמם כנמר הן חשובים לפני ככרוב,אמר רבה בר בר חנה כל הנושא אשה שאינה הוגנת לו מעלה עליו הכתוב כאילו חרשו לכל העולם כולו וזרעו מלח שנאמר (נחמיה ז, סא) ואלה העולים מתל מלח תל חרשא,אמר רבה בר רב אדא אמר רב כל הנושא אשה לשום ממון הויין לו בנים שאינן מהוגנים שנאמר (הושע ה, ז) בה' בגדו כי בנים זרים ילדו,ושמא תאמר ממון פלט תלמוד לומר (הושע ה, ז) עתה יאכלם חדש את חלקיהם ושמא תאמר חלקו ולא חלקה תלמוד לומר חלקיהם ושמא תאמר לזמן מרובה ת"ל חדש מאי משמע אמר רב נחמן בר יצחק חדש נכנס וחדש יצא וממונם אבד,ואמר רבה בר רב אדא ואמרי לה אמר רבי סלא אמר רב המנונא כל הנושא אשה שאינה הוגנת לו אליהו כופתו והקב"ה רוצעו ותנא על כולם אליהו כותב והקב"ה חותם אוי לו לפוסל את זרעו ולפוגם את משפחתו ולנושא אשה שאינה הוגנת לו אליהו כופתו והקב"ה רוצעו,וכל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל,ההוא גברא דמנהרדעא דעל לבי מטבחיא בפומבדיתא אמר להו הבו לי בישרא אמרו ליה נטר עד דשקיל לשמעיה דרב יהודה בר יחזקאל וניתיב לך אמר מאן יהודה בר שויסקאל דקדים לי דשקל מן קמאי אזלו אמרו ליה לרב יהודה שמתיה אמרו רגיל דקרי אינשי עבדי אכריז עליה דעבדא הוא,אזל ההוא אזמניה לדינא לקמיה דרב נחמן אייתי פיתקא דהזמנא אזל רב יהודה לקמיה דרב הונא אמר ליה איזיל או לא איזיל אמר ליה מיזל לא מיבעי לך למיזל משום דגברא רבה את אלא משום יקרא דבי נשיאה קום זיל,אתא אשכחיה דקעביד מעקה אמר ליה לא סבר לה מר להא דאמר רב הונא בר אידי אמר שמואל כיון שנתמנה אדם פרנס על הצבור אסור בעשיית מלאכה בפני שלשה א"ל פורתא דגונדריתא הוא דקא עבידנא א"ל מי סניא מעקה דכתיב באורייתא או מחיצה דאמור רבנן,א"ל יתיב מר אקרפיטא א"ל ומי סני ספסל דאמור רבנן או איצטבא דאמרי אינשי א"ל ליכול מר אתרונגא אמר ליה הכי אמר שמואל כל האומר אתרונגא תילתא ברמות רוחא או אתרוג כדקריוה רבנן או אתרוגא דאמרי אינשי אמר ליה לישתי מר אנבגא אמר ליה מי סני איספרגוס דקריוה רבנן או אנפק דאמרי אינשי,אמר ליה תיתי דונג תשקינן אמר ליה הכי אמר שמואל אין משתמשים באשה קטנה היא בפירוש אמר שמואל אין משתמשים באשה כלל בין גדולה בין קטנה,נשדר ליה מר שלמא לילתא א"ל הכי אמר שמואל קול באשה ערוה אפשר ע"י שליח א"ל הכי אמר שמואל

70a. b she may not eat. /b ,§ The mishna teaches that b converts and emancipated slaves /b ascended from Babylonia. The Gemara asks: b From where do we /b derive this? b Rav Ḥisda says: As the verse states /b with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, b and all such as had separated themselves to them from the impurity of the nations of the land /b to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.,The mishna taught that b i mamzerim /i /b were among those who ascended from Babylonia. The Gemara asks: b From where do we /b derive this? The Gemara answers: b As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard” /b (Nehemiah 2:19), b and /b elsewhere b it is written /b with regard to Tobiah the Ammonite: b “For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah” /b (Nehemiah 6:18). The Gemara proceeds to explain: This i tanna /i b holds /b that in the case of b a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a i mamzer /i . /b Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly i mamzerim /i among those who ascended.,The Gemara asks: b This works out well according to the one who says /b that in that case b the offspring is a i mamzer /i . But according to the one who says /b that the lineage of b the offspring is unflawed /b and has the status of the mother, b what can be said? And furthermore, from where /b is it clear b that /b Jehoha b had offspring /b from this wife? b Perhaps he did not have offspring, /b and it is possible that there were no i mamzerim /i . b And furthermore, /b even if they did have offspring, b from where /b is it clear b that they had /b offspring b here, /b in Babylonia, who then b ascended /b to Eretz Yisrael? b Perhaps they were there, /b in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that i mamzerim /i ascended from Babylonia., b Rather, /b the proof that i mamzerim /i were among those who ascended from Babylonia is b from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel” /b (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: b “Tel Melah”; these are people whose /b licentious b actions were similar to the act of Sodom, which was turned into a mound of salt [ i tel melaḥ /i ]. “Tel Harsha”; this /b is referring to one b who calls /b a man b father, and his mother silences him, /b as the word i ḥarsha /i is similar to i maḥarishto /i , meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were i mamzerim /i among them.,The Gemara continues with its explication of the verse: b “But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this /b is referring to b a foundling who is gathered from the marketplace. /b Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names b “Cherub, Addon, and Immer,” Rabbi Abbahu says /b that these terms should be expounded as follows: b The Master [ i Adon /i ], /b God, b said: I said /b that b the Jewish /b people b shall be as important before Me as a cherub, but they made themselves /b impudent b as a leopard [ i namer /i ]. There are /b those b who say /b a different version: b Rabbi Abbahu said: The Master [ i Adon /i ] said /b that b although they made themselves as a leopard [ i namer /i ], they are as important before Me as a cherub. /b ,§ Explicating the same verse, b Rabba bar bar Ḥana says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b the verse ascribes him /b blame b as though he plowed [ i ḥarash /i ] all /b of b the entire world and sowed it with salt [ i melaḥ /i ], as it is stated /b with regard to those of flawed lineage who ascended from Babylonia: b “And these were they that ascended from Tel Melah, Tel Harsha.” /b , b Rabba bar Rav Adda says /b that b Rav says: /b In the case of b anyone who marries a woman /b of flawed lineage only b for the sake of money, he will have offspring /b who will act b inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; /b now shall the new moon devour them with their portions” (Hosea 5:7).,Rabba bar Rav Adda explains the verse: b And lest you say /b that at least the b money /b that they received as dowry b was spared, /b although they suffer from the acts of their offspring, b the verse states: “Now shall the new moon devour them with their portions,” /b meaning their property shall be consumed in a single month. b And lest you say his portion /b will be lost b but not the portion /b of his wife, b the verse states “their portions” /b in the plural. b And lest you say /b this will occur b after a long time, /b but in the interim he will benefit from the money, b the verse states: “The new moon.” /b The Gemara asks: b From where may /b it b be inferred /b that their money will be lost immediately? b Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is /b already b lost. /b In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money., b And Rabba bar Rav Adda says, and some say Rabbi Salla says /b that b Rav Hamnuna says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b Elijah binds him /b in the manner that those liable to receive lashes are bound, b and the Holy One, Blessed be He, straps him. And /b a Sage b taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs /b the following: b Woe to he who disqualifies his offspring, and who brings a flaw to his family /b lineage, b and who marries a woman who is not /b halakhically b suited for him /b to marry. b Elijah binds him and the Holy One, Blessed be He, straps him. /b ,He further said: b And anyone who disqualifies /b others by stating that their lineage is flawed, that is a sign that he himself b is /b of b flawed /b lineage. Another indication that one’s lineage is flawed is that b he never speaks in praise /b of others. b And Shmuel says: /b If one habitually claims that others are flawed, b he disqualifies /b himself b with his /b own b flaw. /b The flaw he accuses them of having is in fact the one that he has.,§ The Gemara recounts a related incident: There was b a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken /b his meat, b and /b then b we will give /b it b to you. /b The man b said /b to them in anger: b Who is /b this b Yehuda bar Sheviske’el, /b a derogatory name for a glutton for meat, b that he should precede me, that he should take before me? They went /b and b told Rav Yehuda /b what the man had said. Rav Yehuda b excommunicated him, /b in accordance with the i halakha /i of one who disparages a Torah scholar. b They /b also b said /b to him that the same man b was in the habit of calling people slaves. /b Rav Yehuda b proclaimed about him that he is a slave /b and may not marry a Jew.,The Gemara continues the story: b That /b man b went and summoned /b Rav Yehuda b to judgment before Rav Naḥman, /b who was a judge in Neharde’a. When the b summons arrived /b in Pumbedita, b Rav Yehuda went before Rav Huna /b to seek his council. Rav Yehuda b said to him: Should I go or should I not go? /b Rav Huna b said to him: /b As for the obligation b to go, you are not required to go, since you are a great man /b and therefore are not under the jurisdiction of Rav Naḥman’s court. b But due to the honor of the Exilarch’s house, /b as Rav Naḥman was the son-in-law of the Exilarch, b get up /b and b go. /b ,Rav Yehuda b arrived /b in Neharde’a and b found /b Rav Naḥman b constructing a parapet. /b Rav Yehuda b said to /b Rav Naḥman: b Does the Master not hold in accordance with that /b i halakha /i that b Rav Huna bar Idi says /b that b Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three /b people, so that he not belittle the honor of his position? Rav Naḥman b said to him: It is /b merely b a little fence [ i gundarita /i ] that I am constructing. /b Rav Yehuda b said to him: Is /b the term b i ma’akeh /i , which is written in the Torah, or /b the corresponding term b i meḥitza /i , which the Sages said, distasteful /b to you? Why do you use a term that is used by neither the Torah nor the Sages?,During their meeting, Rav Naḥman b said to him: Let the Master sit on the bench [ i karfita /i ]. /b Rav Yehuda b said to him: Is /b the term b i safsal /i , which the Sages said, or /b the word b i itzteva /i , which /b common b people say, distasteful /b to you? Why are you using uncommon terms? Rav Naḥman then b said to him: Let the Master eat a citron [ i etronga /i ]. /b Rav Yehuda b said to him: This is what Shmuel said: Anyone who says i etronga /i /b demonstrates b one-third of a haughtiness of spirit. /b Why? He should b either /b say b i etrog /i , as the Sages called it, or i etroga /i , as /b common b people say /b in Aramaic. Saying i etronga /i is a sign of snobbery, as it was employed by the aristocratic class. He subsequently b said to him: Let the Master drink a cup [ i anbaga /i ] /b of wine. Rav Yehuda b said to him: Is /b the term b i ispargus /i , as the Sages called it, or i anpak /i , as /b common b people say, distasteful /b to you?,Later on, Rav Naḥman b said to him: Let /b my daughter b Donag come /b and b pour us drinks. /b Rav Yehuda b said to him: This is what Shmuel says: One may not make use of a woman /b for a service such as this. Rav Naḥman replied: b She is a minor. /b Rav Yehuda retorted: b Shmuel explicitly says: One may not make use of a woman at all, whether /b she is b an adult or a minor. /b ,Later on, Rav Naḥman suggested: b Let the Master send /b greetings of b peace to /b my wife b Yalta. /b Rav Yehuda b said to him: This is what Shmuel says: A woman’s voice is /b considered b nakedness, /b and one may not speak with her. Rav Naḥman responded: It is b possible /b to send your regards b with a messenger. /b Rav Yehuda b said to him: This is what Shmuel says: /b

10. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 35

11. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 145

71b. בבגדי צבעונין הכא במאי עסקינן בדברים שבינו לבינה,הניחא למ"ד דברים שבינו לבינה הבעל מיפר אלא למ"ד אין הבעל מיפר מאי איכא למימר דאתמר דברים שבינו לבינה רב הונא אמר הבעל מיפר רב אדא בר אהבה אמר אין הבעל מיפר שלא מצינו שועל שמת בעפר פיר,אלא הכא במאי עסקינן כגון דתלינהו לקישוטיה בתשמיש המטה דאמרה יאסר הנאת תשמישך עלי אם אתקשט כדאמר רב כהנא,דאמר רב כהנא הנאת תשמישי עליך כופה ומשמשתו הנאת תשמישך עלי יפר לפי שאין מאכילין לאדם דבר האסור לו,ולא תתקשט ולא תאסר אם כן קרו לה מנוולת,ותתקשט ותאסר אי לב"ש שתי שבתות אי לבית הלל שבת אחת הני מילי היכא דאדרה איהו דסברה מירתח רתח עילואי והשתא מותיב דעתיה אבל הכא דנדרה איהי ושתיק לה סברה מדאישתק מיסנא הוא דסני לי:,רבי יוסי אומר בעניות שלא נתן קצבה: וכמה קצבה אמר רב יהודה אמר שמואל י"ב חדש רבה בר בר חנה אמר רבי יוחנן עשר שנים רב חסדא אמר אבימי רגל שכן בנות ישראל מתקשטות ברגל:,ובעשירות ל' יום: מאי שנא ל' יום אמר אביי שכן אשה חשובה נהנית מריח קשוטיה ל' יום:, big strongמתני׳ /strong /big המדיר את אשתו שלא תלך לבית אביה בזמן שהוא עמה בעיר חודש אחד יקיים שנים יוציא ויתן כתובה ובזמן שהוא בעיר אחרת רגל אחד יקיים שלשה יוציא ויתן כתובה,המדיר את אשתו שלא תלך לבית האבל או לבית המשתה יוציא ויתן כתובה מפני שנועל בפניה ואם היה טוען משום דבר אחר רשאי,אמר לה ע"מ שתאמרי לפלוני מה שאמרת לי או מה שאמרתי לך או שתהא ממלאה ומערה לאשפה יוציא ויתן כתובה:, big strongגמ׳ /strong /big הא גופא קשיא אמרת רגל אחד יקיים הא שנים יוציא ויתן כתובה אימא סיפא שלשה יוציא ויתן כתובה הא שנים יקיים,אמר אביי סיפא אתאן לכהנת ורבי יהודה היא רבה בר עולא אמר לא קשיא כאן ברדופה כאן בשאינה רדופה,(שיר השירים ח, י) אז הייתי בעיניו כמוצאת שלום אמר רבי יוחנן ככלה שנמצאת שלמה בבית חמיה ורדופה לילך ולהגיד שבחה בבית אביה,(הושע ב, יח) והיה ביום ההוא נאום ה' תקראי אישי ולא תקראי לי עוד בעלי אמר רבי יוחנן ככלה בבית חמיה ולא ככלה בבית אביה:,המדיר את אשתו וכו': בשלמא לבית המשתה

71b. b with colored garments, /b as not wearing colored garments can cause shame to her as well as to her husband. But vows that affect her alone are not considered vows of affliction. The Gemara answers: b Here we are dealing with /b a case where she vowed not to adorn herself b with regard to matters that are between him and her, /b meaning that she vowed not to use a substance that removes her pubic hair. This is considered a matter between him and her, since the hair could interfere with sexual intercourse.,The Gemara asks: b This /b works out b well according to the one who said the husband can nullify /b his wife’s vow if it relates to b matters that are between him and her, /b i.e., that disrupt normal, intimate relations between them. b But according to the one who said the husband cannot nullify /b such vows, b what can be said? /b The i amora’im /i had a dispute concerning this question, b as it is stated: /b With regard to vows related to b matters that are between him and her, /b such as the example above, b Rav Huna said /b that b the husband /b can b nullify /b his wife’s vow, while b Rav Adda bar Ahava said the husband cannot nullify /b his wife’s vow, since it does not interfere with sexual intercourse between them. Rav Adda bar Ahava explains his opinion with an analogy: b Since we have not found a fox that died in the dirt of a hole /b where it lives, so too here, although she grows her pubic hair, he will not be harmed by it, since he is familiar with her body., b Rather, with what are we dealing here? /b With a case b where /b through her vow b she made sexual intercourse contingent upon her adornment, as she said: The pleasure of intercourse with you is forbidden to me if I adorn myself, as Rav Kahana said /b that such language qualifies as matters between him and her, and a husband can nullify such a vow., b As Rav Kahana said: /b If the woman says to her husband: b The pleasure of intercourse with me /b is forbidden b to you, /b he may nevertheless b compel her /b through legal and ficial measures to fulfill her marital obligations b and have sexual intercourse with him, /b since she does not have the power to render herself forbidden to him by a vow, due to her prior marital obligations. But if she says: b The pleasure of intercourse with you /b is forbidden b to me, /b this vow is valid but b he may nullify /b it. Although she is obligated by the terms of the marriage to cohabit with him, she does not directly contravene her obligation but rather prohibits herself from deriving pleasure from sexual intercourse. Therefore, her husband may not compel her to engage in intercourse in violation of her vow, b since one cannot feed a person an object which is forbidden to him. /b Instead, he may nullify it if he wishes.,The Gemara asks: b And /b even if she creates this contingency by vowing that the pleasure of sexual intercourse will be forbidden to her if she adorns herself, b let her not adorn herself and she will not be forbidden. /b Since the prohibition against intercourse created through her vow may never go into effect, the husband should not be able to nullify the vow, because a vow against adornment alone is not subject to the husband’s nullification. The Gemara answers: b If so, they /b will b call her repulsive /b when she does not adorn herself, and she cannot endure the embarrassment of such a situation. Therefore, it is assumed that she will eventually adorn herself at some point.,The Gemara asks: b And let her adorn herself and be prohibited /b from engaging in sexual intercourse, and he can still maintain her. As was stated concerning one who prohibits himself from cohabiting with his wife, b if according to /b the opinion of b Beit Shammai, /b he may maintain her for b two weeks; if according to /b the opinion of b Beit Hillel, /b for b one week. /b Why then did they require him to divorce her immediately? The Gemara answers: b This applies /b only b where he took a vow /b to render intercourse with her prohibited, b as she thinks: He /b vowed because he b is angry with me, but now he will calm down /b and dissolve the vow. b But here, /b as the mishna is explained as a case b where she vows and he is silent /b and does not nullify it, b she thinks: Since he is silent, /b this means b he despises me, /b and consequently she desires a divorce.,§ The mishna states that b Rabbi Yosei says: For poor women, /b he must divorce her b when he did not establish a set amount of time /b for the vow to remain in effect. The Gemara asks: b And how long is /b this b set amount of time? /b He is allowed to maintain her as a wife if he did set a time, but certainly there is a limit. This i halakha /i would not apply in a case of a long period of time. b Rav Yehuda said /b that b Shmuel said: Twelve months. Rabba bar bar Ḥanna /b said that b Rabbi Yoḥa said: Ten years. Rav Ḥisda /b said that b Avimi said: A pilgrim Festival, /b meaning until the next one of the three Festivals, b since Jewish women adorn themselves on the pilgrim Festival. /b If his vow remains in effect beyond the Festival, it is considered as if he did not set a time limit, and he must divorce her., b And for wealthy women, /b Rabbi Yosei said the limit is b thirty days. /b The Gemara asks: b What is different /b about b thirty days /b specifically? b Abaye said: Because an important /b and wealthy b woman enjoys the scent of her adornments /b that she put on previously for up to b thirty days, /b and after that time she feels that she is repulsive., strong MISHNA: /strong With regard to b one who vows /b and obligates b his wife not to go to her father’s house, when /b her father b is with her in the /b same b city, /b if the vow is to be in effect up to b one month, he may maintain /b her as his wife. If the vow is for b two /b months, b he must divorce /b her b and give /b her the payment of her b marriage contract. And when /b her father b is in a different city, /b if the vow is to be in effect until at most b one pilgrim Festival, /b i.e., until the next pilgrim Festival, b he may maintain /b her as his wife. Although the wife often visits her parents during the Festival, she is capable of refraining one time. For b three /b Festivals, however, b he must divorce /b her b and give /b her the payment of her b marriage contract. /b ,Additionally, b one who vows /b and obligates b his wife not to go to a house of mourning /b to console the mourners, b or to a house of feasting /b for a wedding, b must divorce /b her b and give /b her the payment of her b marriage contract. /b Why is this so? b Because /b it is as if he were b locking /b a door b in front of her. And if he claimed /b he did so b due to something else, /b meaning he is concerned about inappropriate conduct there, b he is permitted /b to do so.,If b he said to her: /b The vow will be void b on condition that you tell so-and-so what you told me, or what I told you, or /b on condition that b she fill /b something up b and pour /b it b into the refuse, he must divorce /b her b and give /b her the payment of her b marriage contract. /b The Gemara will explain all of these cases thoroughly., strong GEMARA: /strong Concerning the first clause in the mishna, the Gemara asks: b This /b mishna b itself is difficult: You said /b on one hand that if the vow will be in effect for b one pilgrim Festival he may maintain /b her as his wife, from which it may be deduced b that /b if he forbade her from going to her father’s house for b two /b Festivals, b he must divorce /b her b and give /b her the payment of her b marriage contract. /b But b say the latter clause: /b For b three /b Festivals b he must divorce /b her b and give /b her the payment of her b marriage contract, /b from which it may be deduced b that /b if the vow will be in effect for b two /b Festivals, b he may maintain /b her as his wife. Thus, the inferences from the first and latter clauses are contradictory., b Abaye said: /b In b the latter clause, we have come to /b a case concerning b the wife of a priest, /b with regard to whom more time is allowed before a divorce is required, since her husband may not remarry her afterward. b And /b this b is /b the opinion of b Rabbi Yehuda, /b who distinguished in the previous mishna between the wives of an Israelite and those of a priest. b Rabba bar Ulla said: /b It is b not difficult, /b and can be explained in a different way: b Here, /b in the first clause, it is referring b to /b a woman who is b eager /b and enthusiastic to return regularly to her father’s home, and if her husband prohibits her from doing so for more than one Festival it will cause her significant distress; while b there, /b in the latter clause, it is referring b to /b a woman b who is not eager. /b Consequently, he must divorce her only if the vow will last for three Festivals.,Once the Gemara has mentioned the idea of a woman who is eager to return to her father’s house, it discusses another context where a similar idea is mentioned. Concerning the verse b “Then I was in his eyes as one that found peace” /b (Song of Songs 8:10), b Rabbi Yoḥa said: /b The meaning is: b Like a bride who is considered perfect in her father-in-law’s house, and is eager to go and relate her praise in her father’s house, /b to tell how many complimentary things were said about her by her husband’s family.,Similarly, concerning the verse b “And it shall be on that day, says the Lord, that you will call Me: My Husband [ i Ishi /i ], and you will no longer call Me: My Master [ i Ba’ali /i ]” /b (Hosea 2:18), b Rabbi Yoḥa said: /b The meaning is: b Like a bride in her father-in-law’s house /b after she has already lived with her husband, whom she is consequently not ashamed to call her marriage partner, b and not like a /b betrothed b bride /b still b in her father’s house, /b who simply refers to her groom as: My master.,§ The mishna states: b One who vows /b and obligates b his wife /b not to go to a house of mourning or to a house of feasting for a wedding, must divorce her and give her the payment of her marriage contract, because it is as if he were locking a door in front of her. The Gemara asks: b Granted, /b when he forbids her from going b to a house of feasting, /b

12. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 35

13. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •zutra, mar Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 145

100b. דלא קא עביד איסורא אבל הכא דקא עביד איסורא הכי נמי דירד,תני חדא אחד אילן לח ואחד אילן יבש ותניא אידך בד"א בלח אבל ביבש מותר,אמר רב יהודה ל"ק כאן בשגזעו מחליף כאן בשאין גזעו מחליף,גזעו מחליף יבש קרית ליה אלא לא קשיא כאן בימות החמה כאן בימות הגשמים,בימות החמה הא נתרי פירי בדליכא פירי והא קא נתרי קינסי בגדודא,איני והא רב איקלע לאפסטיא ואסר בגדודא רב בקעה מצא וגדר בה גדר:,אמר רמי בר אבא אמר רב אסי אסור לאדם שיהלך על גבי עשבים בשבת משום שנאמר (משלי יט, ב) ואץ ברגלים חוטא,תני חדא מותר לילך ע"ג עשבים בשבת ותניא אידך אסור ל"ק הא בלחים הא ביבשים,ואי בעית אימא הא והא בלחים ולא קשיא כאן בימות החמה כאן בימות הגשמים,ואיבעית אימא הא והא בימות החמה ול"ק הא דסיים מסאניה הא דלא סיים מסאניה,ואיבעית אימא הא והא דסיים מסאניה ול"ק הא דאית ליה עוקצי הא דלית ליה עוקצי,ואיבעית אימא הא והא דאית ליה עוקצי הא דאית ליה שרכא הא דלית ליה שרכא,והאידנא דקיימא לן כר"ש כולהו שרי:,ואמר רמי בר חמא אמר רב אסי אסור לאדם שיכוף אשתו לדבר מצוה שנאמר ואץ ברגלים חוטא,וא"ר יהושע בן לוי כל הכופה אשתו לדבר מצוה הווין לו בנים שאינן מהוגנין אמר רב איקא בר חיננא מאי קראה (משלי יט, ב) גם בלא דעת נפש לא טוב,תניא נמי הכי גם בלא דעת נפש לא טוב זה הכופה אשתו לדבר מצוה ואץ ברגלים חוטא זה הבועל ושונה,איני והאמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה ל"ק כאן לדעת כאן שלא לדעת:,א"ר שמואל בר נחמני א"ר יוחנן כל אשה שתובעת בעלה לדבר מצוה הווין לה בנים שאפילו בדורו של משה לא היו כמותן דאילו בדורו של משה כתיב (דברים א, יג) הבו לכם אנשים חכמים ונבונים וידועים לשבטיכם וכתיב ואקח את ראשי שבטיכם אנשים חכמים וידועים ואילו נבונים לא אשכח,ואילו גבי לאה כתיב (בראשית ל, טז) ותצא לאה לקראתו ותאמר אלי תבוא כי שכר שכרתיך וכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים וכל אחיהם על פיהם,איני והאמר רב יצחק בר אבדימי עשר קללות נתקללה חוה דכתיב,(בראשית ג, טז) אל האשה אמר הרבה ארבה אלו שני טפי דמים אחת דם נדה ואחת דם בתולים עצבונך זה צער גידול בנים והרונך זה צער העיבור בעצב תלדי בנים כמשמעו,ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שיוצא לדרך והוא ימשל בך מלמד שהאשה תובעת בלב והאיש תובע בפה זו היא מדה טובה בנשים,כי קאמרינן דמרציא ארצויי קמיה,הני שבע הווין כי אתא רב דימי אמר עטופה כאבל ומנודה מכל אדם וחבושה בבית האסורין,מאי מנודה מכל אדם אילימא משום דאסיר לה ייחוד איהו נמי אסיר ליה ייחוד אלא דאסירא לבי תרי,במתניתא תנא מגדלת שער כלילית ויושבת ומשתנת מים כבהמה ונעשית כר לבעלה,ואידך הני שבח הוא לה,דא"ר חייא מאי דכתיב (איוב לה, יא) מלפנו מבהמות ארץ ומעוף השמים יחכמנו מלפנו מבהמות זו פרידה שכורעת ומשתנת מים ומעוף השמים יחכמנו זה תרנגול שמפייס ואחר כך בועל,אמר רבי יוחנן אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה ועריות מיונה דרך ארץ מתרנגול שמפייס ואחר כך בועל,ומאי מפייס לה אמר רב יהודה אמר רב הכי קאמר לה זביננא ליך זיגא דמטו ליך עד כרעיך לבתר הכי אמר לה לישמטתיה לכרבלתיה דההוא תרנגולא אי אית ליה ולא זביננא ליך:

100b. b where one does not commit a transgression /b by refraining from action. b However, here, where one commits a transgression /b every additional moment he remains in the tree, b indeed, he /b should b descend /b from it.,The Gemara cites an apparent contradiction: b It was taught /b in b one /b i baraita /i that b both a green tree and a dry tree /b are included in the prohibition against climbing a tree, whereas b it was taught /b in b another /b i baraita /i : b In what /b case b are these matters, /b that one may not climb a tree, b stated? With regard to a green /b tree. b But in /b the case of b a dry /b one, b it is permitted /b to climb it., b Rav Yehuda said: /b It is b not difficult. Here, /b the i baraita /i that includes a dry tree in the prohibition is referring to a tree whose b stump sends out new /b shoots when cut; whereas b there, /b the i baraita /i that excludes a dry tree from the prohibition is referring to one whose b stump does not send out new /b shoots.,The Gemara expresses surprise at this answer: b You call /b a tree whose b stump sends out new /b shoots b dry? /b This tree is not dry at all. b Rather, /b it is b not difficult, /b as both i baraitot /i deal with a dry tree whose stump will not send out any new shoots. However, b here, /b the i baraita /i that permits climbing a dry tree, is referring b to the summer, /b when it is evident that the tree is dead; whereas b there, /b the i baraita /i that prohibits climbing the tree is referring b to the rainy season, /b when many trees shed their leaves and it is not obvious which remain alive and which are dead.,The Gemara raises a difficulty: b In the summer, the fruit /b of the previous year left on the dry tree b will fall off /b when he climbs it, and climbing the tree should therefore be prohibited lest he come to pick the fruit. The Gemara answers: We are dealing here with a case b where there is no fruit /b on the tree. The Gemara asks: b But small branches will fall off /b when he climbs the tree, and once again this should be prohibited in case he comes to break them off. The Gemara answers: We are dealing here b with a tree that has /b already b been stripped /b of all its small branches.,The Gemara asks: b Is that /b really b so? But Rav arrived at /b a place called b Apsetaya and prohibited /b its residents from climbing even b a tree that had /b already b been stripped of /b all b its branches. /b The Gemara answers: In truth, no prohibition was involved, but b Rav found /b an unguarded b field, /b i.e., a place where transgression was widespread, b and fenced it in. /b He added a stringency as a safeguard and prohibited an action that was fundamentally permitted., b Rami bar Abba said /b that b Rav Asi said: It is prohibited for a person to walk on grass on Shabbat, due to /b the fact b that it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). This verse teaches that mere walking occasionally involves a sin, e.g., on Shabbat, when one might uproot the grass on which he walks.,The Gemara cites another apparent contradiction: b It was taught /b in b one /b i baraita /i that b it is permitted to walk on grass on Shabbat, and it was taught /b in b another /b i baraita /i that b it is prohibited /b to do so. The Gemara answers: This is b not difficult. This /b i baraita /i is referring b to green /b grass, which one might uproot, thereby transgressing the prohibition against reaping on Shabbat. b That /b other i baraita /i is referring b to dry /b grass, which has already been cut off from its source of life, and therefore the prohibition of reaping is no longer in effect., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to green /b grass, b and /b yet b there is no difficulty: Here, /b the i baraita /i that prohibits walking on grass is referring b to the summer, /b when the grass includes seeds that might be dislodged by one’s feet, whereas b there, /b the i baraita /i that permits doing so is referring b to the rainy season, /b when this problem does not exist., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to the summer, and /b it is b not difficult: This /b i baraita /i , which permits walking on grass, is referring to a case b where one is wearing his shoes, /b whereas b that /b other i baraita /i , which prohibits it, deals with a situation b where one is not wearing his shoes, /b as the grass might get entangled between his toes and be uprooted., b And if you wish, say /b instead that b both /b i baraitot /i are referring to a case b where one is wearing his shoes, and /b nevertheless this is b not difficult: This /b i baraita /i prohibits walking on grass, as it involves a case b where /b one’s shoe b has a spike /b on which the grass might get caught and be uprooted, whereas b that /b other i baraita /i permits it, because it deals a case b where /b one’s shoe b does not have a spike. /b , b And if you wish, say /b instead that b both /b are referring to a case b where /b the shoe b has a spike, /b and it is not difficult: b This /b i baraita /i , which prohibits walking on grass, is referring to a case b where /b the grass is b long and entangled, /b and it can easily get caught on the shoe, whereas b that /b other i baraita /i is referring to a case b where /b the grass b is not long and entangled. /b ,The Gemara concludes: b And now, when we maintain /b that the i halakha /i is b in accordance with the opinion /b of b Rabbi Shimon, /b who maintains that there is no liability for a prohibited act committed unwittingly during the performance of a permitted act, b all of these /b scenarios b are permitted, /b as here too, one’s intention is merely to walk and not to uproot grass on Shabbat.,The Gemara cites another i halakha /i derived from the verse mentioned in the previous discussion. b Rami bar Ḥama said /b that b Rav Asi said: It is prohibited for a man to force his wife in the /b conjugal b mitzva, /b i.e., sexual relations, b as it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). The term his feet is understood here as a euphemism for intercourse., b And Rabbi Yehoshua ben Levi said: Anyone who forces his wife to /b perform b the /b conjugal b mitzva will have unworthy children /b as a consequence. b Rav Ika bar Ḥina said: What is the verse /b that alludes to this? b “Also, that the soul without knowledge is not good” /b (Proverbs 19:2). If intercourse takes place without the woman’s knowledge, i.e., consent, the soul of the offspring will not be good., b That was also taught /b in a i baraita /i : b “Also, without knowledge the soul is not good”; this is one who forces his wife to /b perform b the /b conjugal b mitzva. “And he who hastens with his feet sins”; this is one who has intercourse /b with his wife b and repeats /b the act in a manner that causes her pain or distress.,The Gemara is surprised by this teaching: b Is that so? But didn’t Rava say: One who wants all his children to be males /b should b have intercourse /b with his wife b and repeat /b the act? The Gemara answers: This is b not difficult: Here, /b where Rava issued this advice, he was referring to a husband who acts b with /b his wife’s b consent. There, /b the i baraita /i that condemns this behavior is referring to one who proceeds b without /b her b consent. /b ,Apropos relations between husband and wife, the Gemara cites that b Rav Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: Any woman who demands /b of b her husband that /b he fulfill his conjugal b mitzva will have sons the likes of whom did not exist even in Moses’ generation. With regard to Moses’ generation, it is written: “Get you, wise men, and understanding, and well-known from each one of your tribes, and I will make them head over you” /b (Deuteronomy 1:13), b and it is /b later b written: “So I took the heads of your tribes, wise men, and well-known, /b and made them heads over you” (Deuteronomy 1:15). b However, /b men possessing b understanding, /b which is a more lofty quality than wisdom, Moses b could not find /b any of these., b While with regard to Leah, it is written: “And Leah went out to meet him, and said, You must come in to me, for indeed I have hired you /b with my son’s mandrakes” (Genesis 30:16). Her reward for demanding that Jacob fulfill the conjugal mitzva with her was the birth of Issachar, b and it is written: “And of the children of Issachar, men who had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their commandment” /b (I Chronicles 12:33).,The Gemara poses a question: b Is that so? /b Is it proper for a woman to demand her conjugal rights from her husband? b But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses, /b due to the sin of the Tree of Knowledge, as b it is written: /b “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?,Rav Yitzḥak bar Avdimi b proceeds to /b explain this verse. b “To the woman He said: I will greatly multiply [ i harba arbe /i ]”; these are /b the b two drops of blood /b unique to a woman, which cause her suffering, b one the blood of menstruation and /b the other b one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregcy. “In sorrow you shall bring forth children”; in accordance with its /b plain b meaning, /b i.e., the pain of childbirth., b “And yet your desire shall be to your husband” teaches that the woman desires her husband, /b e.g., b when he sets out on the road; “and he shall rule over you” teaches that the woman demands /b her husband b in /b her b heart /b but is too shy to voice her desire, b but the man demands /b his wife b verbally. /b Rav Yitzḥak bar Avdimi adds: b This is a good trait in women, /b that they refrain from formulating their desire verbally. Apparently, it is improper for a woman to demand her conjugal rights from her husband.,The Gemara answers: b When we say /b that a woman who demands her conjugal rights from her husband is praiseworthy, it does not mean she should voice her desires explicitly. Rather, it means b that she /b should b make herself pleasing to him, /b and he will understand what she wants on his own.,The Gemara analyzes the above statement with regard to Eve’s ten curses: Are they in fact ten? b They are /b only b seven. When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that the other curses are: A woman is b wrapped like a mourner, /b i.e., she must cover her head; and she is b ostracized from all people and incarcerated within a prison, /b as she typically spends all her time in the house.,The Gemara asks: b What is the meaning of ostracized from all people? If you say /b this is b because it is forbidden for her to seclude herself /b with a man, b it is also forbidden /b for a man b to seclude himself /b with women. b Rather, /b it means b that it is forbidden /b for her b to /b marry b two /b men, whereas a man can marry two women., b It was taught in a i baraita /i /b that the three additional curses are: b She grows /b her b hair /b long b like Lilit, /b a demon; b she sits and urinates, like an animal; and serves as a pillow for her husband /b during relations., b And /b why doesn’t b the other /b Sage include these curses? The Gemara answers: He maintains that b these are praise for her, /b not pain, either because they are modest practices, e.g., urinating in a seated position, or because they add to her comfort, e.g., her bottom position during relations., b As Rabbi Ḥiyya said: What is /b the meaning of b that which is written: “Who teaches us by the beasts of the earth, and makes us wiser by the birds of the sky” /b (Job 35:11)? He explains: b “Who teaches us by the beasts of the earth”; this is the female mule, which crouches and urinates /b and from which we learn modesty. b “And makes us wiser by the birds of the sky”; this is the rooster, which /b first b cajoles /b the hen b and then mates /b with it.,Similarly, b Rabbi Yoḥa said: Even if the Torah had not been given, we would /b nonetheless b have learned modesty from the cat, /b which covers its excrement, b and /b that b stealing /b is objectionable b from the ant, /b which does not take grain from another ant, b and forbidden relations from the dove, /b which is faithful to its partner, b and proper relations from the rooster, which /b first b appeases /b the hen b and then mates /b with it., b What does /b the rooster do to b appease /b the hen? b Rav Yehuda said /b that b Rav said: /b Prior to mating, it spreads its wings as if to b say this: I will buy you a coat that will reach /b down to b your feet. After /b mating, the rooster bends its head as if to b say this: May the crest of this rooster fall off if he has /b the wherewithal b and does not buy you one. /b I simply have no money to do so.

14. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 74

63a. ואימא הר הבית דאסור במנעל לילפא ממנעל אבל (ב"ה) דשרי במנעל אדיליף ממנעל ולהיתר נילף מקפנדריא ולאסור,אלא אמר רבא כי ביתו מה ביתו אקפנדריא קפיד אינש ארקיקה ומנעל לא קפיד אינש אף ב"ה קפנדריא הוא דאסור רקיקה ומנעל שרי:,כל חותמי ברכות שבמקדש וכו':,כל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ואומר (נחמיה ט, ה) ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה,יכול כל הברכות כולן תהא להן תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,התקינו שיהא אדם שואל בשלום חברו וכו': מאי ואומר,וכי תימא בעז מדעתיה דנפשיה קאמר ת"ש (שופטים ו, יב) ה' עמך גבור החיל וכי תימא מלאך הוא דקאמר ליה לגדעון ת"ש (משלי כג, כב) אל תבוז כי זקנה אמך,ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמר רבא האי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש,מרישיה לסיפיה מדריש עת לעשות לה' מאי טעם משום הפרו תורתך מסיפיה לרישיה מדריש הפרו תורתך מ"ט משום עת לעשות לה',תניא הלל הזקן אומר בשעת המכניסין פזר בשעת המפזרים כנס ואם ראית דור שהתורה חביבה עליו פזר שנאמר (משלי יא, כד) יש מפזר ונוסף עוד ואם ראית דור שאין התורה חביבה עליו כנס שנא' עת לעשות לה' הפרו תורתך,דרש בר קפרא זלת קבוץ קנה מינה באתר דלית גבר תמן הוי גבר אמר אביי ש"מ באתר דאית גבר תמן לא תהוי גבר,פשיטא לא נצרכה אלא בששניהם שוין,דרש בר קפרא איזוהי פרשה קטנה שכל גופי תורה תלוין בה (משלי ג, ו) בכל דרכיך דעהו והוא יישר ארחותיך אמר רבא אפילו לדבר עבירה,דרש בר קפרא לעולם ילמד אדם את בנו אומנות נקיה וקלה מה היא אמר רב חסדא מחטא דתלמיותא:,תניא ר' אומר לעולם אל ירבה אדם רעים בתוך ביתו שנא' (משלי יח, כד) איש רעים להתרועע,תניא ר' אומר אל ימנה אדם אפטרופוס בתוך ביתו שאלמלי לא מינה פוטיפר את יוסף אפטרופוס בתוך ביתו לא בא לאותו דבר,תניא ר' אומר למה נסמכה פרשת נזיר לפרשת סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין,אמר חזקיה בריה דר' פרנך אמר רבי יוחנן למה נסמכה פרשת סוטה לפרשת תרומות ומעשרות לומר לך כל שיש לו תרומות ומעשרות ואינו נותן לכהן סוף נצרך לכהן על ידי אשתו שנאמר (במדבר ה, י) ואיש את קדשיו לו יהיו וסמיך ליה איש איש כי תשטה אשתו וכתיב והביא האיש את אשתו וגו' ולא עוד אלא סוף שנצרך להן שנאמר ואיש את קדשיו לו יהיו,אמר רב נחמן בר יצחק ואם נתנן סוף מתעשר שנאמר (במדבר ה, י) איש אשר יתן לכהן לו יהיה לו יהיה ממון הרבה,א"ר הונא בר ברכיה משום רבי אלעזר הקפר כל המשתף שם שמים בצערו כופלין לו פרנסתו שנאמר (איוב כב, כה) והיה שדי בצריך וכסף תועפות לך,ר' שמואל בר נחמני אמר פרנסתו מעופפת לו כצפור שנאמר וכסף תועפות לך,א"ר טבי א"ר יאשיה כל המרפה עצמו מדברי תורה אין בו כח לעמוד ביום צרה שנאמר (משלי כד, י) התרפית ביום צרה צר כחכה א"ר אמי בר מתנה אמר שמואל ואפילו מצוה אחת שנאמר התרפית מכל מקום,אמר רב ספרא ר' אבהו הוה משתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ,שגרו אחריו שני ת"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל כיון שראה אותם אמר להם למה באתם אמרו ליה ללמוד תורה באנו הכריז [עליהם] אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קריתי לפניו בספר דניאל,התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים הכריז עליהם אנשים הללו של שוא הם של תהו הם אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ,אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחו"ל,אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחו"ל אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל א"ל אף אני לא הנחתי כמותי בא"י אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרונו אצלך וכן אמרו לנו לכו ואמרו לו בשמנו אם שומע מוטב ואם לאו יהא בנדוי

63a. b and say /b as follows: With regard to b the Temple Mount, /b where one is b prohibited /b from wearing b shoes, let us derive /b the prohibition of spitting b from /b the case of b shoes. However, /b with regard to b a synagogue, /b where one is b permitted /b to wear b shoes, instead of deriving /b the law with regard to spitting b from /b the case of b shoes and permitting /b it, b derive it from /b the case of b a shortcut, and prohibit /b it., b Rather, Rava said /b a different reason: The synagogue is b like one’s house. Just as one objects to /b a person using b his house as a shortcut, /b but b does not mind spitting and /b wearing b shoes /b therein, b so too /b in the case of a b synagogue, a shortcut is prohibited /b while b spitting and /b wearing b shoes are permitted. /b ,We learned in the mishna: b At the conclusion of all blessings /b recited b in the Temple, /b the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.,The Gemara explains: b Why /b were they insistent upon this formula b to that extent? Because one does not answer amen in the Temple. /b Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. b From where /b is it derived b that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting” /b (Nehemiah 9:5), which refers to the conclusion. b The verse /b in Nehemiah b continues: “And let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). The response is exalted above other blessings.,From the beginning of the verse, I b might /b have thought that b all of the blessings there will have /b only b a single /b expression of b praise, /b amen. Therefore, b the verse teaches: “That is exalted above all blessing and praise”; for every blessing, a /b unique b praise is offered. /b Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.,We learned in the mishna that the Sages b instituted that a person will greet another /b with the name of God, and several biblical sources were cited. The Gemara asks: b Why /b is it necessary for the mishna to cite all of those sources, introduced with the phrase: b And it says? /b Why was the proof from Boaz’s statement to the harvesters: The Lord is with you, insufficient?,The Gemara explains: b And if you say: Boaz said this on his own, /b and it proves nothing with regard to normative practice, b come and hear /b a proof from the verse: b “The Lord is with you, mighty man of valor” /b (Judges 6:12). b And if you say /b that b it was an angel who said /b this b to Gideon, /b that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, b come /b and b hear /b proof from the verse: b “And despise not your mother when she is old” /b (Proverbs 23:22); the customs of the nation’s elders are an adequate source from which to derive i halakha /i ., b And /b the verse b states: “It is time to work for the Lord; they have made void Your Torah” /b (Psalms 119:126). of this, b Rava said: This verse /b can be b interpreted from beginning to end, and /b can be b interpreted from end to beginning. /b ,The Gemara elaborates: This verse can be b interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, /b so it must be remedied. Conversely, it can be b interpreted from end to beginning /b as follows: b They have made void Your Torah; what is the reason? Because it is time to work for the Lord. /b By means of violating the Torah, it is possible to fundamentally rectify the situation.,With regard to this verse, b it was taught /b in a i baraita /i that b Hillel the Elder says: At the time of gathering, /b if the Sages of the generation see to it that the Torah remains the purview of the few, b disseminate /b it to the public at large. b At the time of dissemination, gather, /b and leave it to others to disseminate the Torah. b And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” /b (Proverbs 11:24). However, b if you see a generation for whom Torah is not beloved, gather; /b do not cause the Torah to be disgraced, b as it is stated: “It is time to work for the Lord; they have made void Your Torah.” /b Preventing Torah study in that situation is a manifestation of work for the Lord.,On a similar note, b bar Kappara taught: /b If the price of the merchandise has b declined, jump and purchase from it; and where there is no man, there be a man; /b where there is no one to fill a particular role, accept that role upon yourself. b Abaye said: Infer from this /b that b where there is a man, there do not be a man. /b ,The Gemara asks: Isn’t Abaye’s conclusion b obvious? /b The Gemara explains: b This /b statement b is only necessary /b in a case b where /b there are b two who are equal. /b Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed., b Bar Kappara taught: Which is a brief passage upon which all fundamental /b principles of b Torah are dependent? “In all your ways acknowledge Him, and He will direct your paths” /b (Proverbs 3:6). b Rava said: /b One must apply this principle b even to acts of transgression, /b as even then one must adhere to God and refrain from sinning excessively., b Bar Kappara taught: A person should always teach his child a clean and simple craft. /b The Gemara asks: b What /b craft is considered clean and simple? b Rav Ḥisda said: Cutting precious stones. /b ,Several ethical tenets and guidelines for life b were taught /b in a i baraita /i . b Rabbi /b Yehuda HaNasi b says: One should never have too many friends in his house, /b i.e., people should not become accustomed to being overly intimate in his house, b as it is stated: “There are friends that one has to his own hurt” /b (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel., b It was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Do not appoint an administrator [ i apitropos /i ] within your house, as had Potiphar not appointed Joseph as administrator within his house, /b Joseph b would not have come to that incident /b involving him in allegations of sexual impropriety., b It was taught /b in a i baraita /i , b Rabbi /b Yehuda HaNasi b says: Why is the portion of the Nazirite /b (Numbers ch. 6) b juxtaposed with the portion of the i sota /i /b (Numbers ch. 5)? They are juxtaposed b to tell you that anyone who sees a i sota /i in her disgrace, /b her transgression, b should renounce wine, /b as wine is one of the causes of that transgression., b Ḥizkiya, son of Rabbi Parnakh, said /b that b Rabbi Yoḥa said: Why is the portion of i sota /i juxtaposed with the portion of i terumot /i and tithes /b (Numbers ch. 5)? They are juxtaposed b to tell you: Anyone who has i terumot /i and tithes and does not give them to a priest, /b will b ultimately require /b the services of b a priest by means of his wife, as it is stated: “And every man’s hallowed things shall be his” ( /b Numbers 5:10). This refers to one who keeps those hallowed items for himself. b To this /b the Torah b juxtaposed: “If any man’s wife go aside and act unfaithfully against him” /b (Numbers 5:12). b And it is written: “Then shall the man bring his wife unto the priest” /b (Numbers 5:15). b Moreover, ultimately /b that man b will require /b assistance from the tithe given to the poor, b as it is stated: “And every man’s hallowed things shall be his” /b (Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others., b Rav Naḥman bar Yitzḥak said: And if he gave them, ultimately /b he will b become wealthy, as it is said: “Whatsoever any man gives the priest, it shall be his” /b (Numbers 5:10); b much property shall be his. /b , b Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, /b i.e., who turns and prays to God in his time of trouble, b his livelihood will /b ultimately b be doubled, as it is stated: “And the Almighty be your treasure, and precious [ i toafot /i ] silver unto you” /b (Job 22:25). If you include God in your trouble, your silver will be doubled. i Eif /i , which in Aramaic means double, is etymologically similar to i toafot /i ., b Rabbi Shmuel bar Naḥmani said /b a different explanation: This means that b his sustece flies [ i meofefet /i ] to him like a bird, as it is stated: “And precious silver [ i toafot /i ] unto you.” /b , b Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his /b study of b matters of Torah will /b ultimately b lack the strength to stand on a day of adversity, as it is stated: “If you faint in the day of adversity, your strength is small indeed” /b (Proverbs 24:10). b Rav Ami bar Mattana said /b that b Shmuel said: And even /b if he was lax in the performance of b a single /b mitzva, b as it is stated: If you faint; /b this applies b in any case, /b even in the case of a single mitzva., b Rav Safra said: Rabbi Abbahu would relate: When Ḥanina, son of Rabbi Yehoshua’s brother, went to the Diaspora, /b Babylonia, b he would intercalate years and establish months outside of Eretz /b Yisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the i halakha /i restricts those activities to Eretz Yisrael.,Eventually, the Sages of Eretz Yisrael b sent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. When /b Ḥanina b saw them, he asked them: Why did you come? They responded: We came to study Torah. /b Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, b he proclaimed about them: These people are eminent /b scholars b of our generation, and their fathers served in the Temple. As we learned /b in tractate i Yoma /i : b Zekharya ben Kevutal says: Many times I read before /b the High Priest from b the book of Daniel /b on the eve of Yom Kippur.,These two scholars, however, began to dispute every decision Ḥanina rendered in response to questions raised in the study hall. b He /b ruled it b impure and they /b ruled it b pure; he prohibited /b it b and they permitted /b it. Eventually, b he proclaimed about them: These people are worthless. They are /b good b for nothing /b and they know nothing. b They said to him: You have already built /b up our names and glorified us; b you cannot now demolish. You have already built a fence and you cannot break through it. /b , b He said to them: Why is it that /b when b I /b rule something b impure, you /b rule it b pure; /b when b I prohibit /b it, b you permit /b it? b They said to him: /b We do this b because you intercalate the years and establish the months outside of Eretz /b Yisrael., b He said to them: Didn’t /b Rabbi b Akiva ben Yosef /b also b intercalate years and establish months outside of Eretz /b Yisrael? b They replied to him: Leave /b the case of b Rabbi Akiva, as, /b when he left, b he did not leave behind anyone /b as great in Torah b as he in Eretz Yisrael. /b Rabbi Ḥanina b said to them: I also did not leave behind anyone /b as great b as me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns; /b they are greater than you are. b And they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and if /b he does b not /b obey, b he will be ostracized. /b

15. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 74

22a. קנאת סופרים תרבה חכמה,אמר רב נחמן בר יצחק ומודה רב הונא בריה דרב יהושע ברוכלין המחזירין בעיירות דלא מצי מעכב דאמר מר עזרא תקן להן לישראל שיהו רוכלין מחזירין בעיירות כדי שיהו תכשיטין מצויין לבנות ישראל,והני מילי לאהדורי אבל לאקבועי לא ואי צורבא מרבנן הוא אפילו לאקבועי נמי כי הא דרבא שרא להו לר' יאשיה ולרב עובדיה לאקבועי דלא כהלכתא מאי טעמא כיון דרבנן נינהו אתו לטרדו מגירסייהו,הנהו דיקולאי דאייתו דיקלאי לבבל אתו בני מתא קא מעכבי עלויהו אתו לקמיה דרבינא אמר להו מעלמא אתו ולעלמא ליזבנו והני מילי ביומא דשוקא אבל בלא יומא דשוקא לא וביומא דשוקא נמי לא אמרינן אלא לזבוני בשוקא אבל לאהדורי לא,הנהו עמוראי דאייתו עמרא לפום נהרא אתו בני מתא קא מעכבי עלויהו אתו לקמיה דרב כהנא אמר להו דינא הוא דמעכבי עלייכו אמרו ליה אית לן אשראי אמר להו זילו זבנו שיעור חיותייכו עד דעקריתו אשראי דידכו ואזליתו,רב דימי מנהרדעא אייתי גרוגרות בספינה א"ל ריש גלותא לרבא פוק חזי אי צורבא מרבנן הוא נקיט ליה שוקא א"ל רבא לרב אדא בר אבא פוק תהי ליה בקנקניה,נפק [אזל] בעא מיניה פיל שבלע כפיפה מצרית והקיאה דרך בית הרעי מהו לא הוה בידיה א"ל מר ניהו רבא טפח ליה בסנדליה א"ל בין דידי לרבא איכא טובא מיהו על כרחך אנא רבך ורבא רבה דרבך,לא נקטו ליה שוקא פסיד גרוגרות דידיה אתא לקמיה דרב יוסף א"ל חזי מר מאי עבדו לי אמר ליה מאן דלא שהייה לאוניתא דמלכא דאדום לא נשהייה לאוניתיך דכתיב (עמוס ב, א) כה אמר ה' על שלשה פשעי מואב ועל ארבעה לא אשיבנו על שרפו עצמות מלך אדום לסיד,נח נפשיה דרב אדא בר אבא רב יוסף אמר אנא ענישתיה דאנא לטייתיה רב דימי מנהרדעא אמר אנא ענישתיה דאפסיד גרוגרות דידי אביי אמר אנא ענישתיה דאמר להו לרבנן אדמגרמיתו גרמי בי אביי תו אכלו בישרא [שמינא] בי רבא ורבא אמר אנא ענישתיה [דכי הוה אזיל לבי טבחא למשקל אומצא] אמר להו לטבחי אנא שקילנא בישרא מיקמי שמעיה דרבא דאנא עדיפנא מיניה,רב נחמן בר יצחק אמר אנא ענישתיה דרב נחמן בר יצחק ריש כלה הוה כל יומא מיקמי דניעול לכלה מרהיט בהדיה רב אדא בר אבא לשמעתיה והדר עייל לכלה,ההוא יומא נקטוה רב פפא ורב הונא בריה דרב יהושע לרב אדא בר אבא משום דלא הוו בסיומא אמרו ליה אימא לן הני שמעתתא דמעשר בהמה היכי אמרינהו רבא אמר להו הכי אמר רבא והכי אמר רבא אדהכי נגה ליה [לרב נחמן בר יצחק] (ולא אתי רב אדא בר אבא),אמרו ליה רבנן לרב נחמן בר יצחק קום דנגה לן למה יתיב מר אמר להו יתיבנא וקא מנטרא לערסיה דרב אדא בר אבא אדהכי נפק קלא דנח נפשיה דרב אדא בר אבא ומסתברא דרב נחמן בר יצחק ענשיה: , big strongמתני׳ /strong /big מי שהיה כותלו סמוך לכותל חבירו לא יסמוך לו כותל אחר אא"כ הרחיק ממנו ארבע אמות החלונות בין מלמעלן בין מלמטן בין כנגדן ארבע אמות: , big strongגמ׳ /strong /big וקמא היכי סמיך אמר רב יהודה הכי קאמר

22a. b Jealousy among teachers increases wisdom. /b , b Rav Naḥman bar Yitzḥak said: And Rav Huna, son of Rav Yehoshua, /b who said that townspeople can bar craftsmen who come from other cities, b concedes with regard to /b perfume b salesmen who travel from /b one b town /b to another b that /b the townspeople b cannot prevent /b them from entering their town. b As the Master said: Ezra instituted /b an ordice b for the Jewish people that /b perfume b salesmen shall travel from town to town so that cosmetics will be available to Jewish women. /b Since this ordice was instituted on behalf of Jewish women, the Sages ruled that these peddlers could not be barred from entering a town.,The Gemara continues: b And this matter /b applies only to one who seeks b to travel /b from town to town as a salesman. b But /b if he wants b to establish /b a shop, this ruling was b not /b stated, and the townspeople can prevent him from doing so. b And if he is a Torah scholar he may even establish /b a shop as a perfume salesman. This is b like that /b incident in b which Rava permitted Rabbi Yoshiya and Rav Ovadya to establish /b a shop b not /b in accordance b with the i halakha /i . What is the reason /b for this ruling? The reason is that b since they are rabbis, they are likely to be distracted from their studies /b should they be required to travel from place to place.,§ The Gemara relates: There were b these basket sellers who brought baskets to Babylonia. The townspeople came /b and b prevented them /b from selling there. The two parties b came before Ravina /b for a ruling. Ravina b said to them: /b The basket sellers b came from outside /b the town, b and they sell to /b those from b outside /b the town, i.e., to guests who are not residents of the town. The Gemara comments: b And this statement /b applies only b on a market day, /b when people from other towns come to shop, b but /b they may b not /b sell their wares b on non-market days. And even with regard to market days, we say /b so b only /b with regard b to selling in the market, but /b this i halakha /i does b not /b apply b to circulating /b around the town.,The Gemara further relates: There were b these wool sellers who brought wool to /b the city of b Pum Nahara. The townsfolk came /b and b prevented them /b from selling it. The two parties b came before Rav Kahana /b for a ruling. Rav Kahana b said to them: The i halakha /i is that they may prevent you /b from selling your wares. The wool sellers b said to him: We have debts /b to collect in the city, and we must sell our wares in the meantime to sustain ourselves until we are paid. Rav Kahana b said to them: Go /b and b sell the amount /b needed b to sustain yourselves until you have collected your debts, and /b then b leave. /b ,§ The Gemara relates: b Rav Dimi of Neharde’a brought dried figs on a ship /b to sell them. b The Exilarch said to Rava: Go /b and b see; if he is a Torah scholar, reserve the market for him, /b i.e., declare that he has the exclusive right to sell dried figs. b Rava said to /b his student b Rav Adda bar Abba: Go /b and b smell his jar, /b i.e., determine whether or not Rav Dimi is a Torah scholar.,Rav Adda bar Abba b went /b and b asked /b Rav Dimi a question: With regard to b an elephant that swallowed a wicker basket and excreted it /b intact along b with its waste, what is /b the i halakha /i ? Is the vessel still susceptible to ritual impurity or is it considered digested and not susceptible to impurity? An answer b was not available to /b Rav Dimi. Rav Dimi b said to /b Rav Adda bar Abba: b Is the Master Rava, /b i.e., are you Rava, as you have asked me such a difficult question? Rav Adda bar Abba b struck him on his shoe /b in a disparaging way and b said to him: There is a great /b difference b between me and Rava; but I am perforce your teacher, and Rava is your teacher’s teacher. /b ,Based on this exchange, Rav Adda bar Abba decided that Rav Dimi was not a great Torah scholar, and therefore b he did not reserve the market for him, and /b Rav Dimi b lost his dried figs, /b as they rotted. Rav Dimi b came before Rav Yosef /b to complain, and b said to him: The Master /b should b see what they did to me. /b Rav Yosef b said to him: He Who did not delay /b retribution for b the humiliation of the King of Edom should not delay /b His response to b your humiliation, /b but should punish whoever distressed you, b as it is written: “So says the Lord: For three transgressions of Moab, indeed for four I will not reverse for him, because he burned the bones of the King of Edom into lime” /b (Amos 2:1).,The Gemara reports that b Rav Adda bar Abba died. Rav Yosef said: I punished him, /b i.e., I am to blame for his death, b as I cursed him. Rav Dimi from Neharde’a said: I punished him, as he caused my loss of dried figs. Abaye said: I punished him, /b i.e., he was punished on my account because he did not exhibit the proper respect for me. b As /b Rav Adda bar Abba b said to the Sages: Instead of gnawing the bones in the school of Abaye, you /b would do b better /b to b eat fatty meat in the school of Rava, /b i.e., it is preferable to study with Rava than with Abaye. b And Rava said: I punished him, as when he would go to the butcher to buy a piece of meat, he would say to the butchers: I will take meat before Rava’s servant, as I am greater than he is. /b , b Rav Naḥman bar Yitzḥak said: I punished him, /b i.e., he was punished because of me, b as Rav Naḥman bar Yitzḥak was the head of the i kalla /i /b lectures, the gatherings for Torah study during Elul and Adar. Rav Naḥman bar Yitzḥak would teach the students immediately following the lesson taught by the head of the academy. b Every day, before he went in for the i kalla /i /b lecture, b he reviewed his lecture with Rav Adda bar Abba, and then he would enter /b the study hall b for the i kalla /i /b lecture.,On b that day Rav Pappa and Rav Huna, son of Rav Yehoshua, seized Rav Adda bar Abba, because they had not been present at the conclusion /b of Rava’s lecture. b They said to him: Tell us how Rava stated these i halakhot /i of animal tithe. /b Rav Adda bar Abba b said to them: Rava said this and Rava said that. Meanwhile, it grew late for Rav Naḥman bar Yitzḥak, and Rav Adda bar Abba /b had b not /b yet b arrived. /b , b The Sages said to Rav Naḥman bar Yitzḥak: Arise /b and teach us, b as it is late for us. Why does the Master sit /b and wait? Rav Naḥman bar Yitzḥak b said to them: I am sitting and waiting for the bier of Rav Adda bar Abba, /b who has presumably died. b Meanwhile, a rumor emerged that Rav Adda bar Abba had /b indeed b died. /b The Gemara comments: b And so too, it is reasonable /b to conclude that b Rav Naḥman bar Yitzḥak punished him, /b i.e., he died as a result of Rav Naḥman bar Yitzḥak’s statement, as the unfortunate event occurred just as he announced that Rav Adda bar Abba’s bier was on its way., strong MISHNA: /strong b One whose wall was close to the wall of another may not /b build b another wall close /b to the neighbor’s wall b unless he distances it four cubits from /b the wall of the neighbor. And one who desires to build a wall opposite b the windows /b of a neighbor’s house must distance the wall b four cubits /b from the windows, b whether above, below, or opposite. /b , strong GEMARA: /strong The Gemara comments: Before addressing the construction of the second wall, one could ask: b And /b with regard to the b first /b man, b how did he place /b his wall b close /b to the neighbor’s wall in the first place? b Rav Yehuda said /b that b this is what /b the i tanna /i b is saying: /b

16. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 74

26b. למישתא ביה שיכרא שפיר דמי,רבינא הוה ליה ההוא תילא דבי כנישתא אתא לקמיה דרב אשי אמר ליה מהו למיזרעה אמר ליה זיל זבניה משבעה טובי העיר במעמד אנשי העיר וזרעה,רמי בר אבא הוה קא בני בי כנישתא הוה ההיא כנישתא עתיקא הוה בעי למיסתריה ולאתויי ליבני וכשורי מינה ועיולי להתם יתיב וקא מיבעיא ליה הא דרב חסדא דאמר רב חסדא לא ליסתור בי כנישתא עד דבני בי כנישתא אחריתי התם משום פשיעותא כי האי גוונא מאי אתא לקמיה דרב פפא ואסר ליה לקמיה דרב הונא ואסר ליה,אמר רבא האי בי כנישתא חלופה וזבונה שרי אוגורה ומשכונה אסור מאי טעמא בקדושתה קאי,ליבני נמי חלופינהו וזבונינהו שרי אוזופינהו אסור הני מילי בעתיקתא אבל בחדתא לית לן בה,ואפילו למאן דאמר הזמנה מילתא היא ה"מ כגון האורג בגד למת אבל הכא כטווי לאריג דמי וליכא למאן דאמר,מתנה פליגי בה רב אחא ורבינא חד אסר וחד שרי מאן דאסר בהאי תפקע קדושתה ומאן דשרי אי לאו דהוה ליה הנאה מיניה לא הוה יהיב ליה הדר הוה ליה מתנה כזביני,ת"ר תשמישי מצוה נזרקין תשמישי קדושה נגנזין ואלו הן תשמישי מצוה סוכה לולב שופר ציצית ואלו הן תשמישי קדושה דלוסקמי ספרים תפילין ומזוזות ותיק של ס"ת ונרתיק של תפילין ורצועותיהן,אמר רבא מריש הוה אמינא האי כורסיא תשמיש דתשמיש הוא ושרי כיון דחזינא דמותבי עלויה ס"ת אמינא תשמיש קדושה הוא ואסור,ואמר רבא מריש הוה אמינא האי פריסא תשמיש דתשמיש הוא כיון דחזינא דעייפי ליה ומנחי סיפרא עלויה אמינא תשמיש קדושה הוא ואסור,ואמר רבא האי תיבותא דאירפט מיעבדה תיבה זוטרתי שרי כורסייא אסיר ואמר רבא האי פריסא דבלה למיעבדיה פריסא לספרי שרי לחומשין אסיר,ואמר רבא הני זבילי דחומשי וקמטרי דספרי תשמיש קדושה נינהו ונגנזין פשיטא מהו דתימא הני לאו לכבוד עבידן לנטורי בעלמא עבידי קמ"ל,ההוא בי כנישתא דיהודאי רומאי דהוה פתיח לההוא אידרונא דהוה מחית ביה מת והוו בעו כהני למיעל לצלויי התם אתו אמרו ליה לרבא אמר להו דלו תיבותא אותבוה דהוה ליה כלי עץ העשוי לנחת וכלי עץ העשוי לנחת אינו מקבל טומאה וחוצץ בפני הטומאה,אמרו ליה רבנן לרבא והא זמנין דמטלטלי ליה כי מנח ספר תורה עלויה והוה ליה מיטלטלא מלא וריקם אי הכי לא אפשר,אמר מר זוטרא מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן,ואמר רבא ספר תורה שבלה גונזין אותו אצל תלמיד חכם ואפילו שונה הלכות אמר רב אחא בר יעקב ובכלי חרס שנאמר (ירמיהו לב, יד) ונתתם בכלי חרש למען יעמדו ימים רבים,(ואמר) רב פפי משמיה דר' מבי כנישתא לבי רבנן שרי מבי רבנן לבי כנישתא אסיר ורב פפא משמיה דרבא מתני איפכא אמר רב אחא

26b. b to drink beer with /b the proceeds b seems well /b and is permitted. The seven representatives have the authority to annul the sanctity of the synagogue, and therefore the proceeds of its sale do not retain any sanctity.,The Gemara relates: b Ravina had a certain /b piece of land on which stood b a mound /b of the ruins b of a synagogue. He came before Rav Ashi /b and b said to him: What is /b the i halakha /i with regard b to sowing /b the land? b He said to him: Go, purchase it from the seven representatives of the town in an assembly of the residents of the town, and /b then you may b sow it. /b , b Rami bar Abba was /b once b building a synagogue. There was a certain old synagogue /b that b he wished to demolish, and bring bricks and beams from it, and bring them to there, /b to construct a new synagogue. b He sat and considered that which Rav Ḥisda /b said, b as Rav Ḥisda said: One should not demolish a synagogue until one has built another synagogue. /b Rami bar Abba reasoned that Rav Ḥisda’s ruling b there /b is b due to /b a concern of b negligence, /b as perhaps after the first synagogue is demolished, people will be negligent and a new one will never be built. However, in b a case like this, /b where the new synagogue is to be built directly from the materials of the old one, b what /b is the i halakha /i ? b He came before Rav Pappa /b to ask his opinion, b and he prohibited him /b from doing so. b He /b then came b before Rav Huna, and he /b also b prohibited him /b from doing so., b Rava said: /b With regard to b this synagogue, exchanging it /b for a different building b or selling it /b for money b is permitted, /b but b renting it /b out b or mortgaging it is prohibited. What is the reason /b for this? When a synagogue is rented out or mortgaged, it b remains in its sacred state. /b Therefore, it is prohibited to rent it out or mortgage it, because it will then be used for a non-sacred purpose. However, if it is exchanged or sold, its sanctity is transferred to the other building or to the proceeds of the sale, and therefore the old synagogue building may be used for any purpose.,The same i halakha /i is b also /b true of the b bricks /b of a synagogue; b exchanging them or selling them is permitted, /b but b renting them out is prohibited. /b The Gemara comments: b This applies to old /b bricks that have already been part of a synagogue, b but as for new /b bricks that have only been designated to be used in a synagogue, b we have no /b problem b with it /b if they are rented out for a non-sacred purpose., b And even according to the one who said /b that mere b designation is significant, /b i.e., although a certain object was not yet used for the designated purpose, the halakhic ramifications of using it for that purpose already take hold, b this applies /b only in a case where it was created from the outset for that purpose, b for example, one who weaves a garment /b to be used as shrouds b for a corpse. However, here /b the bricks are b comparable to /b already b spun /b thread that was then designated to be used b to weave /b burial shrouds. Concerning such designation, where nothing was specifically created for the designated purpose, b there is no one who said /b that the designation is significant., b Rav Aḥa and Ravina disagree about /b whether it is permitted to give away a synagogue as b a gift /b to then be used for a non-sacred purpose. b One /b of them b prohibited /b it, b and /b the other b one permitted /b it. b The one who prohibits /b it says: Is it possible that b with this /b act of giving alone b its sanctity is removed? /b This cannot be the case. Since the synagogue was not exchanged for anything else, there is nothing to which the sanctity may be transferred. Consequently, the synagogue remains sacred. b And the one who permitted /b it does so because he reasons that b if /b the donor b did not /b receive any b benefit from /b giving the synagogue, b he would not have given it. /b Therefore, b the gift has reverted to being like a sale, /b and the sanctity is transferred to the benefit received.,§ b The Sages taught /b in a i baraita /i : b Articles /b used in the performance b of a mitzva may be thrown out /b after use. Although these items were used in the performance of a mitzva, they are not thereby sanctified. However, b articles /b associated with the b sanctity /b of God’s name, i.e. articles on which God’s name is written, and articles that serve an article that has God’s name written on it, even after they are no longer used, b must be interred /b in a respectful manner. b And these /b items b are /b considered b articles of a mitzva: A i sukka /i ; a i lulav /i ; a i shofar /i ; /b and b ritual fringes. And these /b items b are /b considered b articles of sanctity: Cases /b of b scrolls, /b i.e. of Torah scrolls; b phylacteries; and i mezuzot /i ; and a container for a Torah scroll; and a cover for phylacteries; and their straps. /b , b Rava said: Initially, I used to say /b that b this lectern /b in the synagogue upon which the Torah is read b is /b only b an article of an article /b of sanctity, as the Torah scroll does not rest directly upon the lectern but rather upon the cloth that covers it. b And /b the i halakha /i is that once an article of an article of sanctity is no longer used, b it is permitted /b to throw it out. However, b once I saw that the Torah scroll is /b sometimes b placed /b directly b upon /b the lectern without an intervening cloth. b I said /b that b it is an article /b used directly for items b of sanctity, and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b similarly b said: Initially, I used to say /b that b this curtain, /b which is placed at the opening to the ark as a decoration, b is /b only b an article of an article /b of sanctity, as it serves to beautify the ark but is not directly used for the Torah scroll. However, b once I saw that /b sometimes the curtain b is folded over and a Torah scroll is placed upon it. I said /b that b it is an article /b used directly for items b of sanctity and /b as such b it is prohibited /b to simply discard it after use., b And Rava /b further b said: /b With regard to b this ark that has fallen apart, constructing a smaller ark /b from its materials b is permitted, /b as both have the same level of sanctity, but to use the materials to construct b a lectern is prohibited /b because the lectern has a lesser degree of sanctity. b And Rava /b similarly b said: /b With regard to b this curtain /b used to decorate an ark b that has become worn out, to fashion it /b into b a wrapping cloth for /b Torah b scrolls is permitted, /b but to fashion it into a wrapping cloth b for /b a scroll of b one of the five /b books of the Torah b is prohibited. /b , b And Rava /b also b said: /b With regard to b these cases for /b storing scrolls of b one of the five /b books of the Torah b and sacks for /b storing Torah b scrolls, they are /b classified as b articles of sanctity. /b Therefore, b they are to be interred /b when they are no longer in use. The Gemara asks: b Isn’t /b that b obvious? /b The Gemara answers: b Lest you say /b that since b these /b items b are not made for the honor /b of the scrolls but rather b are made merely to /b provide b protection, /b they should not be classified as articles of sanctity, Rava therefore b teaches us /b that although they are indeed made to protect the scrolls, they also provide honor and are therefore to be classified as articles of sanctity.,The Gemara relates: There was b a certain synagogue of the Jews of Rome that opened out into a room in which a corpse was lying, /b thereby spreading the ritual impurity of the corpse throughout the synagogue. b And the priests wished to enter /b the synagogue b in order to pray there. /b However, it was prohibited for them to do so because a priest may not come in contact with ritual impurity of a corpse. b They came and spoke to Rava, /b about what to do. b He said to them: Lift up the ark and put it down /b in the opening between the two rooms, b as it is a wooden utensil that is designated to rest /b in one place and not be moved from there, b and /b the i halakha /i is that b a wooden utensil that is designated to rest is not susceptible to ritual impurity, and /b therefore it b serves as a barrier to /b prevent b ritual impurity /b from spreading., b The Rabbis said to Rava: But isn’t /b the ark b sometimes moved when a Torah scroll is /b still b resting inside it, and /b therefore b it is /b a utensil that b is moved /b both b when it is full and when it is empty; /b such a utensil is susceptible to ritual impurity and cannot prevent ritual impurity from spreading. He said to them: b If so, /b if it is as you claim, then b it is not possible /b to remedy the situation., b Mar Zutra said: /b With regard to b wrapping cloths of /b Torah b scrolls that have become worn out, they may be made into shrouds for a corpse with no one to bury it [ i met mitzva /i ], and this is their /b most appropriate manner for being b interred. /b , b And Rava said: A Torah scroll that became worn out is interred /b and buried b next to a Torah scholar, and /b in this regard, a Torah scholar is defined b even /b as b one who /b only b studies the i halakhot /i /b in the Mishna and the i baraitot /i but is not proficient in their analysis. b Rav Aḥa bar Ya’akov said: And /b when it is buried, it is first placed b in an earthenware vessel, as it is stated: “And put them in an earthenware vessel, that they may last for many days” /b (Jeremiah 32:14).,§ b And Rav Pappi said in the name of Rava: /b To convert a building b from a synagogue into a study hall /b is b permitted, /b but b from a study hall into a synagogue /b is b prohibited, /b as he holds that a study hall has a higher degree of sanctity than a synagogue. b And Rav Pappa in the name of Rava teaches the opposite, /b as he holds that a synagogue has a higher degree of sanctity than a study hall. b Rav Aḥa said: /b

17. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mar zutra Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 74

105b. אמר רב יהודה אמר רב זו דברי ר' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר' חייא ור' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר' ישמעאל בר' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה

105b. b Rav Yehuda said /b that b Rav said: This /b teaching of the mishna with regard to a minor is b the statement of Rabbi Meir, /b who maintains that such a i ḥalitza /i has significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. b But the Rabbis say: The i ḥalitza /i of a male minor isn’t /b significant of b anything, /b as she is permitted to one of the brothers in levirate marriage as one who no i ḥalitza /i was performed at all.,§ It was taught in the mishna: b If a female minor performed i ḥalitza /i , /b she must perform i ḥalitza /i a second time once she becomes an adult, and if she does not, her first i ḥalitza /i is invalid. b Rav Yehuda said /b that b Rav said: This is the statement of Rabbi Meir, who said: “Man” is written in the /b Torah b portion /b about i ḥalitza /i : “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform i ḥalitza /i , b and we juxtapose /b and compare b a woman with a man, /b indicating that the woman must also be an adult at the time of i ḥalitza /i ., b But the Rabbis say: “Man” is written in this /b Torah b portion, /b which indicates that an adult male must perform i ḥalitza /i , but with respect to the b woman /b who removes the shoe, since the term woman is not used to describe her, but rather the more general term i yevama /i is written, as the continuation of the above-mentioned verse says: “To take his i yevama /i ” (Deuteronomy 25:9), b she may be either an adult or a female minor. /b ,The Gemara asks: b Who are these Rabbis /b who disagree with Rabbi Meir? The Gemara answers: b It is Rabbi Yosei, /b as it seems from this incident: b As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi /b Yehuda HaNasi b were sitting /b outside the house of study, immersed in Torah learning. b One of them began and said: One who prays must direct his gaze downward /b while praying, b as it is stated /b by God with regard to the Holy Temple: b “And My eyes and My heart shall be there perpetually” /b (I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying., b And one of them said /b he must direct b his eyes upward, because it is stated: “Let us lift our hearts with our hands /b toward God in Heaven” (Lamentations 3:41). b In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said /b to him: b With prayer, /b as we are debating the proper posture for prayer. b He said to them: My father, /b Rabbi Yosei, b said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses. /b , b In the meantime, /b while they were talking, b Rabbi /b Yehuda HaNasi b came to the house of study /b and everyone quickly went to sit in their assigned places. b Those who were light-footed /b hurried and b sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking /b slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place., b Abdon, /b the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, b said to him: Who is that individual stepping over the heads of a sacred people, /b for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. b He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi /b Yehuda HaNasi. Abdon b said to him: But are you fit to learn Torah from Rabbi /b Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He b said to him: Was Moses fit to learn Torah from the mouth of the Almighty? /b Rather, it is not necessary that the student be as dignified as his teacher. He b said to him: And are you Moses? /b Rabbi Yishmael b said to him: And is your teacher God? Rav Yosef said /b about this part of the story: Here b Rabbi /b Yehuda HaNasi b received his retribution /b [ b i mittarpesei /i /b ] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? b When /b Rabbi Yishmael spoke to Abdon, b he said your teacher, and not my teacher, /b implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself., b In the meantime, a i yevama /i came before Rabbi, /b and she was a minor close to the age of maturity who had performed i ḥalitza /i , but it was not clear whether she had already reached the age of maturity necessary to validate her i ḥalitza /i . b Rabbi /b Yehuda HaNasi b said to Abdon: Go and check /b to see if she has already reached maturity. b After /b Abdon b left, Rabbi Yishmael said to /b Rabbi Yehuda HaNasi b : My father, /b Rabbi Yosei, b said as follows: “Man” is written in the /b Torah b portion /b of i ḥalitza /i , b but /b the b woman may be either an adult woman or a female minor. /b , b Rabbi /b Yehuda HaNasi b said to /b Abdon b : Come /b back. b You do not need /b to check, as b the Elder, /b Rabbi Yosei, b has already ruled /b that a minor can perform i ḥalitza /i , and therefore no further examination is required. b Abdon was stepping and coming /b over the heads of the others in order to return to his place. b Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend, /b as there is no longer a need for Abdon to examination the woman, b how can he step over the heads of a holy people? /b , b Rabbi /b Yehuda HaNasi b said to Abdon: Stand in your place /b and do not go any further. b It was taught: At that moment Abdon was afflicted with leprosy /b as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and b two of his sons /b who were recently married b drowned, and his two daughters-in-law, /b who were minors married to those sons, b made declarations of refusal /b and annulled their marriages. b Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world, /b for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering., b Rabbi Ami said: From the words of the great man, /b Rabbi Yosei, b let us learn: A female minor performs i ḥalitza /i /b even b as a young child, /b at age six or seven. b Rava said: /b She may not perform i ḥalitza /i b until she reaches the age of vows /b as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: b And the i halakha /i is: /b She may not perform i ḥalitza /i b until she has two /b pubic b hairs. /b ,It was taught in the mishna: b If she performed i ḥalitza /i before two /b or three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. b Rav Yosef bar Minyumi said /b that b Rav Naḥman said: The i halakha /i does not follow this pair /b who validate such a case. The Gemara asks: b But didn’t Rav Naḥman /b already b say this /b same ruling b one time /b before? b As Rav Yosef bar Minyumi said /b that b Rav Naḥman said: i Ḥalitza /i must be /b conducted b before three /b people, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both b are necessary, for if only the /b first one, stating that i ḥalitza /i must be before three judges, b were stated, I would say: This applies i ab initio /i , but after the fact even two /b is acceptable. Therefore, b he teaches us that the i halakha /i does not follow this pair /b of Sages, and her i ḥalitza /i before two people is invalid even after the fact. And vice versa: b If he would have told us only that the i halakha /i does not follow this pair, but rather the first i tanna /i , I would say /b that it is valid if performed before three people only b after the fact, but they must require five /b people b i ab initio /i , /b in accordance with Rabbi Yehuda’s opinion. Therefore b it is necessary /b to say both of these statements.,§ b A story is told /b in the mishna about b an incident /b in which a couple b once performed i ḥalitza /i /b between themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: b How can we know what happened between him and her? /b There was no testimony to confirm it, and how can we be certain that the i ḥalitza /i was done properly to validate it? b Rav Yehuda said /b that b Shmuel said: And /b the i ḥalitza /i was validated because b there were witnesses who saw them from outside /b the prison, who testified that the i ḥalitza /i was performed properly., b A dilemma was raised before /b the students in the house of study with regard to the incident recorded in the mishna in which a private i ḥalitza /i performed in a prison was validated: b Did the incident in which they performed i ḥalitza /i between him and her /b privately actually b take place outside /b in a different locale, b and /b the reference to prison is that b the case came before Rabbi Akiva /b when he was confined b in prison? Or, perhaps the incident when they performed i ḥalitza /i between him and her took place in prison, /b and then this case came before Rabbi Akiva? b Rav Yehuda said /b that b Rav said: The /b i ḥalitza /i b incident took place in prison, and /b also b the case came /b to Rabbi Akiva when he was b in prison. /b

18. Anon., Seder ‘Olam Zuta, 2.73-2.76 Tagged with subjects: •mar zutra Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 74

Tiresias: The Ancient Mediterranean Religions Source Database