diff --git "a/json/Midrash/Aggadah/Ein Yaakov/English/merged.json" "b/json/Midrash/Aggadah/Ein Yaakov/English/merged.json" new file mode 100644--- /dev/null +++ "b/json/Midrash/Aggadah/Ein Yaakov/English/merged.json" @@ -0,0 +1,522 @@ +{ + "title": "Ein Yaakov", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Ein_Yaakov", + "text": { + "Berakhot": [ + [ + "Berachoth: Chapter One From what time on may we read the Sh'm'a of the evening? \"From the time the priests enter to eat their Terumah until the end of the first watch,\" said R. Eliezer. But the other sages say \"Until midnight,\" and Rabban Gamaliel says \"Until the appearance of the morning star.\" It happened that the sons of Rabban Gamaliel came [very late at night] from a banquet and told Rabban Gamaliel that they had not yet read the Sh'm'a, whereupon he said to them: \"If the morning star has not yet appeared you must read it.\"", + "", + "(Gemara) Let us see: when do the priests enter to eat the Terumah? Is it not when the stars appear? Let then the Mishnah say: \"From the time the stars appear!\" In using this expression, he lets us hear something by the way; namely, that with the appearing of the stars, the priests are allowed to eat their Terumah, because the forgiveness-offering [which will be brought on the morrow] is not a hindrance, as we have been taught: \"And when the sun hath set, he shall be clean\" (Lev. 22:7.) i.e., the waiting for the setting of the sun prevents him from eating the Terumah, but not his forgiveness-offering.", + "", + "R. Jose said: \"Twilight lasts as long as a twinkling; this one comes and that one goes, and it is impossible to determine its exact time.\"", + "\"Until the end of the first watch,\" said R. Eliezer. Let us see: with whom does R. Eliezer agree? If he hold that the night is divided into three watches, then let him say \"until the end of the fourth hour\"; and if he hold that the night is divided into four watches, then let him say \"Until the end of the third hour?\" He holds indeed that the night has three watches, but he intends to inform us that just as there exist watches in Heaven, so there exist watches here on the earth; as we are taught that R. Eliezer says: \"Three watches has the night; and at the beginning of every watch the Holy One, praised be He! sits and roars like a lion, as it is said (Jer. 25:30) \"The Lord will roar from Heaven on high and from His holy dwelling shall He give forth His voice.\" Verily, He will roar over His habitation. And the divisions of the night are recognized by these signs: In the first watch the ass brays; in the second the dog barks; and in the third the baby nurses from its mother's breast and the wife converses with her husband.\"", + "How does R. Eliezer arrive at these conclusions? Does he apply the signs to the beginning or to the end of each watch? If he applies his signs to the beginning of each watch, then it is unnecessary to have a sign for the first, as nightfall itself is a sufficient indication for it! If, however, he applies his signs to the end of each watch then the sign for the last is unnecessary, for the dawn is then sufficient! He applies his signs to the end of the first watch, the beginning of the last and the middle of the second. And if you please, you may say that he applies his signs to the end of each watch. In answer to your question as to the necessity of a sign for the last, I say: It is necessary for a man who sleeps in a dark place and does not know the time for reading the Sh'm'a; as soon as he hears the wife conversing with her husband, and the baby nursing from its mother's breast, he may begin to read the Sh'm'a.", + "R. Isaac b. Samuel in the name of Rab said: \"Three watches has the night and at the beginning of every watch the Holy One, praised be He! sits and roars like a lion and says 'Woe to the children that because of their sins I have destroyed my edifice, and burned my Temple, and exiled my children among the heathens.'\"", + "We are taught that R. Jose says: \"once upon a time I was walking on a road and I entered one of the ruins of Jerusalem to pray. Elijah, blessed be his memory! came and watched me at the door until I finished my prayer. After I had finished, he said to me: 'Shalom, (peace, unto thee), my teacher,' to which I answered, 'Shalom, my teacher and my guide.' 'My son,' said he, 'why did you enter this ruin?' 'To pray,' I replied. 'You could have prayed on the road,' he said. 'I was afraid lest I be interrupted by travelers.' 'You should then have prayed a short prayer.' From this conversation, I concluded three things: First: It is not safe to enter a ruin. Second: One is permitted to pray on the road, and third: A man on the road [having no place to pray] has the privilege of saying a short prayer. He then said to me: \"What voice did you hear in this ruin?' 'I heard,' I replied, 'a Bath-Kol (heavenly voice) which coos like a dove, saying, 'Woe to the children that because of their sins I have destroyed my edifice, burned my Temple, and exiled my children among the heathens.' 'My son,' said he again, '[I swear] by your life and the life of your head, that this occurs not only at that particular time, but thrice daily; furthermore, every time Israelites enter the Synagogues or places of learning and answer 'Let his great name be praised,' the Holy One, praised be He! nods His head, and says, 'Happy is the king thus praised in his own house, but what availeth it a father who hath exiled his children among the heathens? Woe to the children who have been exiled from their father's table!'\"", + "Our Rabbis have taught: For three reasons shall no person enter a ruin; because of suspicion (of an immoral intention); because the ruin may cave in; and on account of demons (dwelling in ruins).", + "Our Rabbis have taught: \"The night has four watches,\" so says Rabbi. R. Nathan says \"Three.\" What is R. Nathan's reason? It is written (Judges 6:19) \"And Gidon, and the hundred men that were with him, came the edge of the camp in the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something precedes and something follows it. But Rabbi disputes this and says that \"by the middle is meant one of the two middles.\" R. Nathan says: \"Is it then written one of the middles? Behold! It is written the middle!\" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: \"One passage says (Ps. 119:62) 'At midnight do I constantly rise to give thanks unto Thee,' etc., and another passage says (Ps. 119:148) 'My eyes are awake before the night watches. How is this possible? At midnight; because the night is divided into four watches, [midnight is therefore after two watches.]\" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: \"It is the custom of kings to rise on the third hour of the day. [i.e., six hours of the night and two hours of the day together make two night watches of four hours each]. R. Ashi said: \"One watch and a half are also called watches (plural).\"", + "Another thing said R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua b. Levi: \"In the presence of the dead it is not proper to speak of anything except things concerning the dead.\" R. Abba b. Cahana said: \"This refers only to affairs of the Torah, but worldly affairs do not matter.\" But some say that R. Abba b. Cahana said: \"This refers to affairs of the Torah and even more positively to worldly affairs.\"", + "...It is written (Ps. 119:62) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: \"Thus [said David], 'I never passed half a night in sleep.'\" R. Zerika said: \"Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion.\" R. Ashi said: \"Until midnight he was engaged in the study of the Torah ; after that [he spent his time] in songs and praises.\" And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? \"Nay, from evening to evening.\" If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] \"But,\" says Raba, \"Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes.\" But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11:4) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him : \"Our Lord, O King! Israel, thy people need a living!\" \"Go and support yourselves by dealing with one another,\" replied David. \"But,\" said they, \"a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources].\" Whereupon David said to them : \"Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: \"What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16:23) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God : 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim ; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi ?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words ; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain.\" R. Isaac b. Ada said : \"What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57:9).\" R. Zera said : \"Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied ; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived !' \" R. Ashi said: \"The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He ! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'\"...", + "", + "[It is written] (Ps. 66:1) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said : \"Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'\" And the other said : \"Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him : Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'\" R. Joshua, the son of Ide, said : \"What is the Biblical passage [that refers to this]? It is written (Ps. 119:46) And I will speak of thy testimony before kings and will not he ashamed.\" We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth ? Because he insulted David during Halachic discussions ; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: \"His name was not Kilab but Daniel ; why then was he called Kilab ? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me.\" Why, did David call himself pious? Is it not written (Ps. 27:13) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, \"Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He ! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]\" He was afraid because of the sin, as R. Jacob b. Ide said ; for R. Jacob b. Ide raised the following contradictory question: \"It is written (Gen. 28:15) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15:16) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel] ; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this.", + "", + "(Ib. b) We are taught: The sages made a fence to their words [to protect their ordinances], lest a man coming from the field in the evening, would say: \"I will go home, eat a little, drink a little, and sleep a while and then I will read Sh'm'a and pray the evening service.\" In the meantime he will fall asleep and sleep through the whole night without having read the Sh'm'a or prayed. But [in order to prevent this they say:] \"A man coming from the field in the evening shall enter the synagogue, and if he be accustomed to read the Scripture, let him do so ; or if he be able to study traditional law, let him do that. After this, he should read the Sh'm'a and pray ; then he can eat his meal and recite the Aftermeal Benediction. He who transgresses the words of the wise, deserves the penalty of death.\" Why docs the Baraitha use the expression here that \"He who transgresses the words of the wise is worthy of the penalty of death,\" and not use it in any other place? If you wish, you may say, because here the force of sleep puts him beyond his own control [and if he is not strongly warned against it, he may transgress the command even though he really desires to fulfill it] ; and if you please, you may say, because it is the intention [of the Baraitha] to reverse the opinion of those who say that the evening service is only optional it tells us, therefore, [by its warning,] that it is obligatory. The master said [above] : \"He reads the Sh'm'a and prays (the evening service)\" This is in support of [the view of] R. Jochanan, who was accustomed to say: \"Who is sure to have a share in the world to come? He. who, immediately after the benediction of Geula, says the prayer of the Eighteen Benedictions at the evening service.\" R. Joshua b. Levi said : \"The Eighteen Benedictions were ordained to be said in the middle.\" On what do they base their difference of opinion? If you please, you may say on a Biblical passage, and if you please, you may say on common sense. As to reason, R. Joshua holds that the redemption (of Egypt) commenced on the evening (towards the fifteenth of Nisan) although the real redemption did not take place until the morning, [therefore the Ge-ula which indicates the redemption should be said immediately before the Eighteen Benedictions in the evening also] ; but R. Joshua b. Levi holds that as long as the real redemption did not take place until the morning then the redemption of the evening matters little. As to the Biblical passage they differ in the interpretation of the passage. (Deu. 6:7) And when thou lieth down, and when thou riseth up, (referred to Sh'm'a) . R. Jochanan holds: \"We compare Lying down [at evening] to arising [in the morning] for the reason that just as the reading of the Sh'm'a in the morning comes before the prayer, so, in the evening, the reading of the Sh'm'a comes first also, and then the prayer of the Eighteen Benedictions.\" R. Joshua holds: \"We compare the reading of the Sh'm'a when lying down to the reading of the Sh'm'a when arising, for the reason that just as in the morning the Sh'm'a is read close upon rising so is the Sh'm'a of the evening read just before lying down.\" The following objection was raised by Mar b. Rabina: \"We have learned (in a Mishnah) 'In the evening, he says two benedictions before the Sh'm'a and two after the Sh'm'a.' If the Eighteen Benedictions should be said immediately after Ge-ula, then the Benedictions of Hash-ki-benu, prevents his having the Ge-ula, (the first one after Sh'm'a) closely after the Eighteen Benedictions?\" Since the Rabbis ordained that Hash-ki-benu is to be said [between Ge-ula and the Eighteen Benedictions] then it is considered as one long benediction ; for if we do not say so, then in the morning how can we say the Eighteen Benedictions immediately after the Ge-ula? Has not R. Jochanan said : \"He should first say, O Lord, open Thou my lips, and my mouth shall declare thy praise (Ps. 51:17), and then proceed with the Eighteen Benedictions; and at the conclusion he should say. May the words of my mouth, and the meditation of my heart be acceptable before Thee, O Lord, my rock and my redeemer, (Ib. 19, 15).\" But since the Rabbis ordained that the passage [O Lord, open my mouth, etc. ] be said, it is considered one long prayer (part of the eighteen benedictions), so in this instance also, since the Rabbis ordained that the Hash-ki-benu be said between Ge-ula and the Eighteen Benedictions, it is considered a part of Ge-ula", + "R. Elazar b. Abina said : \"He who recites Te-hila l' David (Ps. 145) three times a day may be sure of an inheritance in the world to come.\" What is the reason? Shall I say because that particular chapter is arranged alphabetically? Then why not prefer chapter 119 Ps., which has an arrangement of eight repetitions of each letter of the alphabet? Is it because it has the verse Thou openeth Thy hand and satisfieth the demands of all Thy creatures. [it influences men to be benevolent] ? If so, then why not the Great Hallel? in which also is written (Ib. 136, 25.) He giveth food to all flesh. Because Tehila l' David has the advantages of both; [is arranged alphabetically and influences men to be benevolent] R. Jochanan said : \"Why is the letter Nun missing in the [alphabetical course of] Ashrei? Because the letter Nun is used for bad tidings. It is said (Amos 5:2) She is fallen (Nafla) and will not rise again, the virgin of Israel.\" In Palestine they interpret [this prophecy of Amos as good tidings] thus: She is fallen and will not fall again! Rise! virgin of Israel! R. Nachman b. Isaac said: \"Even so, David indicates [the prophecy of] the Nun for the purpose of strengthening Israel, through a holy vision; for he says (Ps. 145:14) The Lord upholdeth all who are fallen (Noflim).\"", + "R. Elazar b. Abina said further: \"Much more is said [regarding the actions] of Michael than is said of Gabriel; for in describing Michael, it is written (Is. 6, 6.) Then flew unto me one of the Seraphim. Whereas in describing Gabriel it is written (Dan. 9:21) The man Gabriel whom I had seen in the vision at the beginning, came flying swiftly.\" And whence do we know that the word Echad (one) [mentioned by Isaiah] refers to Michael ? R. Jochanan said : \"We derive it from the word Echad which occurs in both passages; it is written here (Is. 6, 6.) One of the Seraphim and it is written there (Dan. 10:13) But Michael, one of the chief princes, came to help me. [Just as in the latter case] the word Echad (one) is applied to Michael, so also in the former case does Echad (one) apply to Michael].\" In a Baraitha it was taught : \"Michael [reaches his destination] with one [flight] ; Gabriel with two; Elijah with four and the angel of death with eight ; but during an epidemic the angel of death reaches [his destination] with one [flight].\"", + "", + "(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: \"At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4:5) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah ; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end).\" R. Isaac said : \"Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149:6) The exalted praises (of God) are in their mouths and the two-edged sword in their hands.\" How does he infer this? Mar Zutra and according to others, R. Ashi, said : \"From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands.\" Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5:7) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32:24) Devoured with burning heat and with bitter deadly disease.\"", + "Furthermore, said R. Levi b. Chama, in the name of Resh Lakish : \"What is meant by the passage (Ex. 24:12) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I have written, refers to the Prophets and Hagiographa ; to teach them, refers to the Gemara ; whence we infer that — all were given unto Moses on Mt. Sinai.\"...R. Simon b. Lakish said : \"Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5:7), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32:24) Devoured with evil spirits.\" \"Aye.\" exclaimed R. Jochanan, \"even the school children know this! for it is said, (Ex. 15:2:5.) And he said, if thou wilt diligently hearken unto the voice of the Lord and wilt do what is right in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah but does not do so, the Holy One, praised be He, will bring repulsive suffering, which will greatly disturb him; for it is said (Ps. 39, 3): I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tov (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2): \"For good doctrine do I give, etc.\" R. Zeira, and some say, R. Chanina b. Papa said: \"Come and see that the custom of the Holy One. praised be He, is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He, is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (ibid. 4, 2): For good doctrine do I give thee.\" Raba, and according to others R. Chisda said: \"If a man see that troubles are coming unto him, let him search his deeds, for it is said (Lam. 3, 40): Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. For it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah], then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth.\" Raba, in the name of R. Sechorah, who quoted R. Huna, said: \"Whomsoever the Holy One, praised be He, loveth. He afflicteth, for it is said (Is. 53, 10): But the Lord was pleased to crush him through disease. We might think that even if he does not accept the affliction with resignation. It is therefore said (ib.): When his soul hath brought the trespass offering, i.e., just as a guilt offering must come with his acknowledgment, so also must this be accepted with resignation. And if he accept it with love, what will be his reward? Then shall he see (his) seed live many days (ib.), and moreover his learning shall endure with him, as is said (ib.): And the pleasure of the Lord shall prosper in his hand.\" As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20): Blessed be God, who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: \"Thus said my father [R. Chiya] in the name of R. Jochanan: 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth. But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read tlamdenu (that he should be able to study the Torah); but read it tlamdainu (out of Thy Torah, Thou teacheth us), i.e., we learn from Thine Torah [that one who is punished by God should be happy], namely, through the rule of a fortiori concerning the tooth and the eye: that if the loss of a tooth or an eye [stricken out by the master], which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleansing one of evil.'\" And that is meant by R. Simon b. Lakish, for he said: \"It is said Covenant (Brith) in connection with the word salt, and it is said Covenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13): Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deut. 28, 49): These are the words of the covenant (Brith). Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities.\"", + "", + "", + "We are taught that R. Simon b. Jochai said: \"Three precious gifts the Holy One, praised be He! bestowed on Israel, and none of them was bestowed without affliction. The gifts are, the Torah, Palestine and the world to come. How do we learn that the Torah was given with affliction? It is written (Ps. 94:12) Happy is the man whom Thou admonisheth, O Lord, and from Thy Torah, Thou teacheth him. Whence do we learn that Palestine was given with affliction? It is written (Deu. 8:5) Thou shalt consider in thy heart, that as a man chasteneth his son, so the Lord, thy God, chasteneth thee. Immediately following are the words For the Lord, thy God, bringeth thee into a good land, Whence do we learn the world to come was given with affliction ? It is written (Pr. 6, 23.) For the commandment is a lamp, and the Torah is a light, and the way of life is to administer correction.\".", + "A disciple recited before R. Jochanan: \"Whoever occupies himself with the study of the Torah and with the practice of loving kindness and (Ib. b.) buries his children [during his life] will have all his sins forgiven.\" \"It is right,\" said R. Jochanan to him, \"in the cases of the Torah and of charity ; for it is written (Pr. 16, 6.) Through kindness is iniquity atoned for. Chesed (Kindness) means the practice of loving kindness as it is said (Ib. 21, 21.) He that pursueth righteousness and Kindness (Chesed). Emeth (Truth), means the Torah, for it is said (Ib. 23, 23.) Buy the truth (emeth) and sell it not) but as to the one, who buries his children whence do we learn it ?\" An old gentleman taught R. Jochanan, in. the name of R. Simon b. Jochai : \"We infer this [through the rule of analogy] from the word, 'iniquity' (Avon). It is written here: Through kindness and truth is iniquity (Avon) atoned for, and it is written (Jer. 32:18) Inflicts the iniquities (Avon) of the fathers unto the bosoms of their children after them. [Just as the former Avon refers to atones, so does the latter].\" R. Jochanan said : \"Leprosy and [burying] children are not to [be considered among] the afflictions which come from love [of God].\" And is not leprosy an affliction which comes from love? Have we not been taught: \"Whoever is afflicted with one of these four forms of leprosy should deem it nothing else but an altar of forgiveness.\" \"Aye,\" R. Joachanan answered, \"it is true that it is an altar of forgiveness, but it is not an affliction which comes from the love of God; and if you wish, you may say that one statement refers to those who dwell in Babylon, and the other refers to those who dwell in Palestine ; and if you wish, you may say that one statement deals with leprosy in a hidden place, and the other deals [with leprosy] in an open place.\" And [death of] children, you say, is not from the affliction of love ? How shall we construe this case ? Shall we say that he had children but they died, then my objection is, that R. Jochanan himself said, \"This is the bone of my tenth son whom I have buried.\" [Should we then believe that the affliction of such a great man as R. Jochanan was not affliction caused by the love of God ?] But the statement of R. Jochanan refers to the case where there were no children born, and the latter deals with a case where there were born, but died during the parents' lifetime....", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + ".", + ".....39. And Rabbi Helbo said in the name of Rav Huna: \"Any person who has fear of Heaven, his words are heard, as it says (Ecclesiastes 12:13): 'The end of the matter, all having been heard: fear God, and keep His commandments; for that is the whole man.'\" What does it mean when it says \"for that is the whole man?\" Rabbi Elazar said: The Holy One, blessed be He, said that the whole world was created for this purpose. Rabbi Abba bar Kahana said: This [the fear of Heaven] outweighs the entire world. Rabbi Shimon ben Azai [or some say Rabbi Shimon ben Zoma] said: The whole world was created only for the sake of this [fulfilling God's commandment", + "40. Rabbi Helbo said that Rav Huna said: Anyone who knows that his friend is accustomed to greeting him with peace should greet him with peace first, as it says: \"Seek peace and pursue it\" (Psalms 34:15). But if he greeted him with peace and he did not return it, he is called a thief, as it says: \"You have devoured the vineyard; the spoil of the poor is in your houses\" (Isaiah 3:14).", + "40.", + "40." + ], + [], + [], + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "How does one invite [others to recite a blessing]? With three [people], one says \"let us bless [God]\". With three and himself, he says \"bless [God]\". Gemara: Shmuel said, \"A person should never exclude himself from the community", + "Translation: What is the law regarding the blessings of a non-Jew, whether he is a Torah scholar or not? Rabbi says: \"If he blesses with enthusiasm, he is a Torah scholar, and if not, he is an ignoramus.\" Abaye said to Rav Dimi: \"But isn't it written (in 2 Samuel 7:29), 'And may Your house be blessed forever from Your blessing'? This is a question.\" Likewise, in another verse (in Psalm 81:11), it is written, \"Open your mouth wide, and I will fill it.\" This one is written in matters of Torah.", + "תָּנוּ רַבָּנָן: אַסְפָּרָגוּס, יָפֶה לַלֵּב וְטוֹב לָעֵינַיִם, וְכָל־שֶׁכֵּן לִבְנֵי מֵעַיִם, וְהָרָגִיל בּוֹ, יָפֶה לְכָל גּוּפוֹ, וְהַמִּשְׁתַּכֵּר הֵימֶנּוּ, קָשֶׁה לְכָל גּוּפוֹ.", + "The rabbis taught: asparagus is good for the heart and good for the eyes, and even more so for the intestines, and one who is accustomed to it, it is good for his entire body, but one who abstains from it, it is harsh for his entire body.", + "Rabbi Yochanan said: \"Whoever blesses over a full cup is granted an inheritance without boundaries, as it is stated: 'And of the fullness of Hashem's blessing, he shall take possession of the sea and the south'\" (Deuteronomy 33:23). Rabbi Yosei bar Chanina said: \"He is granted an inheritance and will inherit both this world and the world to come.\"" + ] + ], + "Shabbat": [ + [] + ], + "Eiruvin": [ + [] + ], + "Pesakhim": [ + [] + ], + "Yoma": [ + [] + ], + "Sukkah": [ + [] + ], + "Beitzah": [ + [] + ], + "Rosh Hashanah": [ + [ + "(1) ROSH HASHANAH (Fol. 2b) \"When Aaron died, Sichon was still living (Fol. 3), as it is written (Num. 21, 1) And the Canaanite, the king of Arad, heard. What did he hear? He heard that Aaron had died, and that the \"clouds\" of glory had departed; and he thought that this was a sign from Heaven that he was permitted to fight Israel. Thus the passage becomes clear. (Ib. 20, 29) And when all the congregation saw that Aaron was dead. Concerning this passage R. Abahu remarked: \"Do not read it Vayir'u (and when all saw), but read it Vayira'u (and they became frightened); as Resh Lakish said; for Resh Lakish said: 'The work Ki has four meanings: if, perhaps (lest), but, because.'\" But how can we make any such comparison, since in the one place it speaks of the Canaanites, and in the other of Sichon? We are taught in a Baraitha that Sichon, Arad and the Canaanites are identical; he was named Sichon because he was untamed, as a foal in the desert; he was named Canaan because of his kingdom; but his real name was Arad. Others, however, say: \"He was named Arad because he was like a wild ass in the desert; he was named Canaan because of his kingdom; but his real name was Sichon.\" ", + "", + "(2) (Fol. 3b) R. Abahu said: \"Cyrus was a worthy king, and therefore were his royal years counted in accordance with those of the kings of Israel [beginning with Nissan].\" R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 15) And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wicked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: 'How can we assume that Cyrus became wicked? Behold (Fol. 4), it is written (Ib. ib., 9), And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail.\" Whereupon R. Isaac said to him: \"Rabbi, I shall borrow from your own argument; [i.e., I will prove the contrary, from the very passage on which you base your inference]. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit.\" But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: \"This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world,\" he is considered perfectly righteous. This is not difficult to explain. The latter deals with an Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) With three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained the thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Kings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could he put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement. ", + "", + "", + "", + "(3) (Fol. 10b) We have been taught that R. Eliezer says: \"In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed.\" R. Joshua says: \"The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed.\" We are taught in a Baraitha that R. Eliezer says: \"Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth,\" etc. R. Joshua says: \"Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks,\" etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: \"All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste).\" R. Eliezer said further: \"Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born.\" How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah]. ", + "(4) R. Joshua, however, says: \"Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: \"Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'\" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: \"In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future.\" Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption. ", + "(7) (Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before Him (the Lord) as sheep before a shepherd; as it is said (Ps. 30, 9) He who hath fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered in regard to water (rain). GEMARA: Which stage of the growing grain [does the Divine judgment affect on the Passover]? Does it affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the standing crops had to undergo [before Passover]? The Mishnah does not refer to standing crops ready to be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping]? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, it was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then it was the result of a decree that had been passed on the Passover immediately [preceding the sowing season]; if an accident of misfortune befall a man before the Day of Atonement, it was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then it was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba: \"Infer from this that judgment is passed twice yearly, at sowing and before reaping.\" \"Therefore,\" said Abaye, \"when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgment].\" ", + "(8) With whose opinion does our Mishnah agree? Neither with that of R. Maier, nor with that of R. Juda, nor with that of R. Jose, nor with that of R. Nathan; for we are taught in a Baraitha that R. Maier says: \"All are called to account on the New Year's Day, and on the Day of Atonement their sentence is fixed.\" R. Joshua says: \"All are called to account on the New Year's Day, but each sentence is passed upon at its special time: on Passover in respect to grain; at Pentecost in respect to the fruit of the trees; at Tabernacles in respect to rain; and man is called to account on the New Year's Day, and his sentence is passed upon on the Day of Atonement.\" R. Jose says: \"Judgment is every day passed upon men, as it is said (Job 7, 1) Thou rememberest him every morning.\" R. Nathan holds that men are judged at all times, as it is said (Ib.) Thou triest him every moment. [Hence our Mishnah agrees with no authority]. And if you should say that the Mishnah indeed agrees with the opinion of R. Juda, and our Mishnah refers to the passing of judgment, even so there would still remain difficulty about [the judgment of] men [for R. Juda says it is on the Day of Atonement, while our Mishnah says on New Year's Day]. Said Raba: \"The Tana of our Mishnah is in accord with the academy of R. Ishmael; for it was taught in the academy of R. Ishmael: At four periods is the world judged: on Passover, in regard to grain; on Pentecost, in regard to the fruit of trees; on Tabernacles, in regard to rain; but man is judged on New Year's Day and the final sentence is passed upon him on the Day of Atonement. But our Mishnah speaks only about the opening of the trial. Said R. Chisda: \"What is the reason of R. Jose's opinion?\" Did not R. Jose give as reason the passage (Job 7, 18) Thou rememberest him every moment? We must therefore say that R. Chisda asked as follows: \"Why does not R. Jose, in support of his opinion, quote the same passage as R. Nathan? Because trying is not judging, but merely investigating.\" If so, then remembering is also not judging, but merely investigating the case]. Therefore, said R. Chisda, the opinion of R. Jose is based on the following passage (I Kings 8, 59) That God may maintain the cause of His servant and the cause of His people Israel every day. Another thing said R. Chisda: \"When a king and the people appear before justice, the king should be considered first; as it is written (Ib.) To maintain the cause of his servant (David, the king); and after this it says, and the cause of His people.\" Why so? If you wish, you may say because it would not be good ethics to have the king sit outside of the court during the trial of the people; and if you wish you may say, it [the king] should be tried before the court gets excited with anger. Said R. Joseph: \"According to whom do we nowadays pray for the sick and for the faint [scholars]? It is according to the opinion of R. Jose [who maintains that man is judged every day]. And if you wish you can say it agrees even with the opinion of the Rabbis, as, for example, with that of R. Isaac who said that it is well that man should cry for help before as well as after, the divine decree.\" ", + "(9) We are taught in a Baraitha: R. Juda taught in the name of R. Akiba: \"Why does the Torah command (Lev. 23, 10) a sheaf of the first fruits to be brought on the Passover? Because Passover is the season when judgment is passed with respect to grain, and the Holy One, praised be He! said: 'Offer before Me the first sheaf of grain on Passover, so that the grain on the fields may be blessed, unto you.' And why are the two loaves offered on the Pentecost? Because Pentecost is the season when judgment is passed with respect to the fruit of trees, and the Holy One, praised be He! said: 'Bring before Me two loaves on the Pentecost, so that I may bless the fruits of the tree.' Why was the ceremony of the offer of Libation performed on the Feast of Tabernacles? Thus said the Holy One, praised be He! 'Perform before Me the ceremony of Libation that the rains shall fall in due season.' The Holy One, praised be He! said further: 'Recite before Me [on New Year's Day] Malchioth, in which divine homage is alluded to; Zichronoth, [verses in which divine remembrance is alluded to]; and Shofroth [verses treating of the Shofar]: Malchioth, that you proclaim Me king; Zichronoth, that your remembrance for good may come before Me. And how [shall this be done]? By the sounding of the cornet.' \" R. Abahu said: \"Why is the cornet made of a ram's horn? The Holy One, praised be He! said: Sound before Me a cornet made of a ram's horn, that I may remember, for your sake, the offering of Isaac, the son of Abraham.\" ", + "(10) R. Isaac said: \"A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for it? For it is written (Deut. 11, 12) From the beginning of the year even unto the end of the year; i.e., there are two parts in a year, the beginning and the end.\" (Ib. b) K. Isaac said again: \"A man is judged only according to his deeds at the time of sentence; as it is said (Gen. 21, 17) God heard the voice of the lad, as he then was.\" Another thing R. Isaac said: \"Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgment on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find in the case of Sarah, who said (Gen. 16, 5) I suffer wrong through thee, may the Lord judge between me and thee. And shortly after this we read (Ib. 23, 2) And Abraham came to mourn Sarah and to weep for her.'\" Another thing said R. Isaac: \"Four things cause an evil decree which is passed on man to be torn (annulled). They are charity, prayer, change of name and change of conduct: Charity, as it is written (Prov. 10, 2) Charity delivereth from death; prayer, as it is WTitten (Ps. 97, 19) They cry unto the Lord when they are in distress, and He saveth them out of their afflictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be: and the text continues saying: Then will I bless her, and give thee a son also, because of her change of conduct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately following: And God bethought Himself of the evil He had said He would do unto them, and He did it not.\" Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards] I will make of thee a great nation. But the former authority claims that the latter one was on account of the merits of the land of Israel. ", + "", + "(11) R. Kruspedai said in the name of R. Jochanan: \"Three books are opened on New Year's Day: one for the grossly wicked, one for the perfectly righteous, and one for the intermediate class of people. The verdict of the perfectly righteous is promptly written and sealed for life; the verdict of the grossly wicked is promptly written and sealed for death; the verdict of the intermediate class is suspended from the New Year's Day till the Day of Atonement; if they prove themselves worthy, they are inscribed for life, if not they are inscribed for death.\" Said R. Abahu: \"Whence do we infer this? From the passage (Ps. 69, 29) Let them be blotted out of the book of the living, and they shall not be written down with the righteous. Let them be blotted out, refers to the books of the grossly wicked; out of the book of the living, refers to the perfectly righteous; and they shall not be written down with the righteous, refers to the intermediate class.\" ", + "(12) We are taught in a Baraitha: The school of Shammai says: \"Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again.\" But the school of Hillel says: \"And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8).\" Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: \"From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive.\" R. Isaac b. Abin said: \"Their faces are black like the sides of a caldron;\" while Raba remarked: \"Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna.\" ", + "(13) Raba expounded what is meant by the passage (Ps. 116, 1) It is lovely to me that the Lord heareth my voice. Thus said the congregation of Israel unto the Holy One, praised be He! \"Sovereign of the Universe, when am I beloved of Thee? When Thou harkenest unto my voice of prayer. (Ib. ib., 6) I am poor, yet He helpeth me; i.e., although I am poor in meritorious deeds, yet it is fair that Thou shouldst help me.\" (14) Who are referred to by Jews (who are sinners) with their body? Rab said: \"The Karkaphtha (the head of him) who puts no T'fillin on.\" And who are referred to by non-Jews who transgress with the body? Said Rab: \"Those guilty of the sin [of adultery].\" Who are referred to by those [rulers] who tyrannize the land of the living? R. Chisda said: \"This refers to a ruler who imposes extraordinary fear upon the community not for the sake of God.\" R. Juda said in the name of Rab: \"A leader who imposes extraordinary fear upon the community not for the sake of God, will never have a learned son; as it is said (Job 37, 24) Men do therefore fear him, he respecteth not any that are wise of heart.\" ", + "(15) It is said above that the school of Hillel said: \"He who abounds in kindness inclines [the scale of justice] towards the side of kindness.\" How does He do it? R. Eliezer said: \"He presses on [the side containing the virtues], as it is said (Micah 7, 19) He will turn again. He will have compassion upon us, He will suppress our iniquities.\" R. Jose b. Chanina says: \"He lifts up the scale of sins, as it is said (Ib. 18) He lifts up iniquity and forgiveth transgression.\" ", + "It was taught in the school of R. Ishmael that He pardons one sin after the other before they are put on the scales; and this is the divine custom.\" \"Nevertheless,\" remarked Raba, \"the sin itself is not blotted out, so that if one be found with more sins, this one is added to the rest.\" He who overlooks retaliation [does not insist on retaliation], all his transgressions will be pardoned; as it is said (Micah 7, 18) He pardoneth iniquity and forgiveth transgression. From whom does He remove iniquity? From him who forgiveth transgression [committed against him by his neighbor]. \"R. Huna, the son of R. Joshua, fell sick, and R. Papa went to visit him. Observing that the patient was in a critical condition, he said to those present: \"Make ready his provisions (shrouds).\" Finally he recovered, and R. Papa was ashamed to see him. \"Why did you consider him so sick?\" said the family. \"He was so, indeed,\" replied R. Papa, \"but the Holy One, praised be He! said, that since he never insisted on retaliation, he shall therefore be forgiven,\" as it is said: \"He pardoneth iniquity and forgiveth transgression.\" From whom does He remove in-friend's transgression.\" R. Acha b. Canina said: \"The end of the passage is like a fat tail [that of an Arabian sheep] with a thorn [stuck] through it [that will stick those who lay hold of it.]\" The remnant of His inheritance, and not all His inheritance; i.e., only those who conduct themselves (modestly) like a remnant. ", + "(16) (Ib. b) (Ex. 34, 6), And the Lord passed by before him and proclaimed. R. Jochanan said: \"Had this passage not been written, it would have been impossible to think of it, for it teaches us that the Holy One, praised be He! wrapped Himself, as does a deputy of the congregation, while pointing out to Moses the regular order of prayer, and said to him: 'Whenever Israel sins, let them do [pray to Me], after this manner, and I shall pardon their sins.'\" (Ib.) The Lord, the Lord; i.e., I am the same God before a man sins as I am after he sins and does repentance; a God, merciful and gracious. R. Juda said: \"This means a solemn assurance was given that the invocation of the thirteen divine attributes will never be without effect, as it is said (Ib. 10) Behold I make a covenant.\" Ilpha pointed out a similar contradiction: \"It is written (Ex. 34, 6) abundant in goodness; and in addition it is written, and truth. How can both harmonize? In the beginning [His attribute] is truth, but at the end it is goodness.\" R. Elazar points out a further contradiction: \"It is written (Ps. 62, 18) Unto thee, O Lord, belongeth mercy; and again. Thou renderest to every man according to his work; i.e., in the beginning He rewards every man according to his works, but in the end He is merciful.\" R. Huna points out a contradiction: it is written (Ib. 145, 17) The Lord is just in all His ways; and it is also written (Ib.) and kind in all His deeds; i.e., in the beginning He is only just, but in the end He is kind.\" ", + "(17) R. Jochanan said: \"Repentance, is a great thing, for it tears (cancels) the [evil] decree against man; as it is said (Isa. 6, 10) Obdurate will remain the heart of this people, … nor hear with their ears, nor understand with their hearts, so that they repent and be healed.\" R. Papa asked Abayi: \"Perhaps these last words have reference only to the time before the [evil] decree has been pronounced?\" \"It is written,\" replied the latter, \"so that they repented and be healed. Which [is the state of a] thing [that] requires healing? I can only say that such on which judgment had already been pronounced.\" An objection was raised from the following Baraitha: He who repents during the interval [between New Year's Day and the Day of Atonement] is forgiven, but if he does not repent, even though he offered all the rams of Nebayoth (the best), he will not be forgiven. [Hence no judgment is canceled after it had been decreed.] This is not difficult to explain; the latter case refers to [the sins] of an individual, and the former refers to [those of] a community. An objection was raised from the following Baraitha: (Deut. 11, 12) The eyes of the Lord thy God are always upon it, from the beginning, etc. In some instances the purpose is good, and sometimes it is harmful. How can this be explained? For instance, if Israel on the New Year [when judgment is passed] were found to be grossly wicked, it was decreed as punishment that very little rain fall for them; nevertheless, they later repented. What could be done in such case? The quantity of rain cannot be increased since the decree had already been issued by the Holy One, praised be He! therefore, He causeth the rain to come down at the proper time, whenever it is necessary for the sole benefit of the earth. As for the purpose to do harm. Suppose Israel was found to be perfectly righteous on the New Year; then sufficient rain was decreed them; but if in the end, they sinned, what could be done in such instance? The rain cannot be diminished, since plentiful rain had bean decreed previously. The Holy One, praised be He! however, causeth the rain to come not in the proper season, or on land where rain is not necessary. Now, [according to your opinion that for a community a decree might be changed], then why not annul the former decree, and have the amount of rain increased to its necessary amount? This here case is different, because it is possible to get along with a little amount of rain. Come, listen, from the following (Ps. 107, 23-28) They that go down to the sea in ships, that do business in great waters, these saw the works of the Lord … for He commanded, and raised the stormy wind, … they reeled to and fro, and stagger like a drunken man, … then they cry unto the Lord in their trouble, and He brought them out of their distresses; oh, that men would praise the Lord for his goodness, etc. The Holy One, praised be He! here inserted words [to intimate limitations] like Achin or Rakin to indicate that if they cried [for mercy] before the decree was pronounced only then would they be answered; but if after [the decree], they are not answered. [Hence this statement contradicts the former?] Nay, for those on a ship are also considered as individuals. ...", + "Come, listen. The proselyte Beluria asked Rabban Gamaliel: \"It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee.\" R. Jose, the priest, attended her (Beluria) and said: \"I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord.\" But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: \"R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered.\" But R. Eliezer said: \"Because one prayed before the decree was pronounced and the other after the decree was pronounced.\" R. Isaac said: \"Prayer is helpful to man after, as well as before, the decree has been pronounced.\" And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: \"Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever.\" Raba, however, said: \"This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be\"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can\"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. \"Perhaps,\" said he, \"you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live.\" They went and studied, and they did live; and they were called after his name, the family if Jochanan. ", + "(18) R. Samuel b. lnya said in the name of Rab: \"Whence do we know that a decree against a community is not confirmed.\" Is that true? Behold, it is written (Jer. 2, 22) The stain of thy sin remains before Me. But this is what he meant: Whence do we know that a decree issued against a community, even if confirmed, may nevertheless be cancelled? From the passage (Deut. 4, 7) As the Lord, our God, in all things that we call upon Him for. But it is also written (Isa. 55, 6) Seek ye the Lord while He may be found. Hence, is there a difference? The latter passage refers to an individual, the former to a community. When is the proper time for an individual [to repent]? R. Nachman, in the name of Rabba b. Abahu, said: \"The ten days of repentence, between New Year's Day and the Day of Atonement.\" (I Sam. 25, 38) And it came to pass, in about ten days thereafter, that the Lord smote Nabal. What is the reason for the ten days' waiting? R. Juda, in the name of Rab, said: \"It corresponds to the ten meals which Nabal gave to David's servants.\" And R. Nachman, in the name of Rab, said: \"This refers to the ten days of penitence [given to Nabal in which to repent].\" ", + "(19) On New Year's Day all the inhabitants of the world pass before Him, Kibne Maron. What is the meaning of Kibne Maron? Here (in Babylonia) they translated it \"like sheep.\" But Resh Lakish said: \"The meaning is, as the steps of the Temple (i.e., narrow, so that people ascended them one by one).\" R. Juda, however, in the name of Samuel, explained it: \"Like the armies of the house of David [which were numbered one by one].\" \"Nevertheless,\" said Rabba b. b. Ghana, in the name of R. Jochanan, \"they are all reviewed with one glance.\" R. Nachman b. Isaac said: \"Our Mishnah also teaches us so, since it makes the inference from the passage (Ps. 33, 15) He that fashioned all their hearts alike. What does that mean? Shall we assume that it means, He created every heart alike in inclination? We see that it is not so. We must, therefore, say that it means. The Creator sees all their hearts [at one glance] and [at once] understands all their works.\" ", + "(20) MISHNAH: For the proclamation of six New Moon days, messengers are sent out: for Nissan, on account of the Passover; for Ab, on account of the fast (ninth of Ab); for Elul, on account of New Year's; for Tishri, in order to arrange the dates of the [remaining] festivals; for Kislev, on account of Chanukah (the Feast of Maccabees); for Adar, on account of the Feast of Purim (the Feast of Esther). (21) GEMARA: Why were they not also sent out for Tamuz and Tebheth [for the fasts]? (Ib. b) Did not R. Ghana b. Bizna say, in the name of R. Simon, the pious: \"What is the meaning of the passage (Zach. 8, 19) Thus saith the Lord of hosts; the fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall become in the house of Judah joy and gladness, etc.; i.e., they are called fasts, and also days of joy and gladness! We must therefore say that in peaceful times they shall be for joy and gladness, but, when there is no peace, they shall be fasts.\" [Hence they were always observed] \"This is the meaning,\" said R. Papa, \"when there is peace, these days should be for joy and gladness; in the time of persecution they shall be fasts; at times when there are neither persecutions nor peace, people may or may not fast, as they see fit.\" If that is so, why then [should messengers have been sent out] on account of the fast of Ab (during peaceful times)? \"The fast [ninth day] of Ab is different,\" explained R. Papa, \"since many misfortunes occurred on that day; as the master said: 'On the ninth of Ab, the first and second Temples were destroyed, Bether was captured, and the city of Jerusalem was razed to the ground.' \" ", + "(22) We are taught in a Baraitha, R. Simeon b. Jochai said: \"There are four matters that R. Akiba expounded, but which I interpret differently. The fast of the fourth, means the seventeenth of Tamuz, on which the city was broken in; as it is said (Jer. 52, 6, 7) In the fourth month, in the ninth when the famine was severe, and further it is written, The city was broken. And why is it called the fourth? Because it is the fourth month. The fast of the fifth, means the ninth of Ab, on which the Temple of our Lord was burnt. And why is it called the fifth? Because it is the fifth month. The fast of day on which Gedaliah, the son of Achikam, was slain. Who killed him? Ishmael ben Nethania murdered him. This is to teach that the death of the righteous is equal to the loss of the house of our Lord. And why is it called the seventh? Because it happened in the seventh mouth. The fast of the tenth, means the tenth of Tebeth, the day on which the king of Babylon set himself against Jerusalem. As it is said (Ezek. 24, 1, 2) And the word of the Lord came unto me in the ninth year, in the tenth month, in the tenth day of the month, saying: Son of man, write thee the name of the day, even of this self-same day. This selfsame day the king of Babylon set himself against Jerusalem. And why is it called the tenth? Because it occurred in the tenth month. Actually this last event should have been placed first [since it occurred first]; but why is it placed last? In order to mention the months in their regular order. [This is the opinion of R. Akiba.] I, however, do not think so; but that the fast of the tenth refers to the fifth of Tebeth, on which day the news came to the exiles that the city was smitten; as it is said (Ezek. 33, 21) And it came to pass on the twelfth year of our captivity, in the tenth (month), in the fifth day of the month, that one that had escaped out of Jerusalem came to me, saying, 'The city is smitten.' They considered the day on which they received the news equal to the day [on which the Temple] was burnt. And I prefer my opinion, for I explain the first, first, and the last, last; while he explains the last, first and the first, last. Again, while I mention them in accordance with both, the order of the occurrences, as well as the order of the months, he mentions them only in accordance with the order of the months.\" ", + "", + "(23) (Fol. 19) On the twenty-eighth of Adar, the good news came to the Jews that they need no longer abstain from studying the Law, for the king [of Syria had earlier] issued a decree, permitting them neither to study the Law, nor to circumcise their sons, and compelling them to desecrate the Sabbath. What did Juda b. Shamua and his friends do? They went and took counsel of a certain matron, whose house the celebrated people of the city frequented. She said to them: \"Go and cry aloud at night.\" They did as she advised and cried aloud: \"Oh, heavens! Are we not all brethren? Are we not all the children of one Father? Are we not aU the children of one mother? Why should we be treated differently from all other nations, and from all other peoples speaking other language, inasmuch as ye issue such cruel edicts against us?\" Whereupon the decrees were annulled, and that day was then appointed a holiday. ", + "(24) (Fol. 21b) It is written (Ps. 12, 7) The words of the Lord are pure words, as silver refined in the crucible of earth, purified seven times. Rab and Samuel both explain it. One says: Fifty gates of wisdom were created in the world and all but one were given unto Moses on Mount Sinai; as it is said (Ib. 8, 6) Yet Thou hast made him but a little less than angels. Koheleth (Solomon) desired to resemble Moses, as it is said (Ecc. 12, 10) Koheleth sought to find out acceptable words. Thereupon a Bath Kol (heavenly voice) went forth and said unto him (Ib.) \"And that which was written uprightly, even words of truth; referring to (Deut. 34, 10) And there arose not a prophet since then in Israel, like unto Moses.\" And the other one explains it to have this meaning: Among prophets, indeed, none did arise; but among kings, like Solomon, [prophets like Moses] did arise. But how will the latter explain the above passage? Koheleth sought to find out acceptable words. This means that Koheleth sought to enforce decrees without the aid of witnesses or warning. Whereupon a heavenly voice was heard, saying (Ecc. 12, 10) And that which was written uprightly, even words of truth; i.e., [where it is written] (Deut. 17, 6) Upon the evidence of two witnesses, etc., must a case be established. ..." + ] + ], + "Megillah": [ + [] + ], + "Taanit": [ + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Piska: Rabban Shimon ben Gamliel said, \"There were no joyous days for Israel like the Fifteenth of Av and Yom Kippur.\" Now, regarding Yom Kippur, it is understandable because it is a day of forgiveness and atonement, the day on which the second Tablets were given to the Israelites. But what is the significance of the Fifteenth of Av? Rav Yehudah said in the name of Shmuel: \"It is the day on which the tribes were allowed to intermarry with one another.\" What is the scriptural source for this? It is stated, \"This is the thing which the Lord has commanded concerning the daughters of Zelophehad\" (Numbers 36:6), indicating that this matter was applicable only during that particular generation. Rabah bar Bar Chanah said in the name of Rabbi Yochanan, \"It is the day on which the tribe of Benjamin was permitted to rejoin the congregation,\" as it is stated, \"And the people had sworn in Mizpah, saying, 'None of us shall give his daughter in marriage to Benjamin as a wife'\" (Judges 21:1). What is the derivation? Rav said, \"From our own tribe\" and not from other tribes. Rabba bar bar Chananah said in the name of Rabbi Yochanan, \"It is the day on which the deaths of the desert generation ceased,\" as the Master said, \"As long as the deaths of the desert generation had not yet concluded, there was no divine communication with Moses,\" as it is stated, \"And it came to pass, when all the men of war were consumed and dead from among the people, that the Lord spoke to me, saying\" (Deuteronomy 2:16-17). \"To me\" implies that there was divine communication with me. Ulla said: The meaning of this verse, which discusses the day on which Hosea son of Elah abolished the paths so that the people of Israel would not ascend to Jerusalem on the pilgrimage festivals, is that the date was required to be stated to both the fathers and the sons because there are mitzvot that were commanded to the fathers and not to the sons. For example, the mitzvot of challah, terumah, ma'aser, and all the mitzvot related to the Land of Israel that they were unable to fulfill in the desert. Therefore, the fathers needed to inform their sons about the laws of impurity of the sanctuary and its holy items. Rav Matnah said: The day on which those who died in the incident of Ba'al Peor were buried. And Rav Matnah also said: On that day, they established a decree in Yavneh, \"Hatov Ve'hameitiv\" (the Blessing of Goodness), \"Hatov\" to indicate that they did not emit an unpleasant odor, and \"Ve'hameitiv\" to indicate that they were given a proper burial. Rabba and Rav Yosef both said: The day on which they ceased to cut wood for the Temple service. As it was taught: Rabbi Eliezer the Great says, \"From the Fifteenth of Av onward, the strength of the sun begins to wane, and they no longer cut wood for the altar, because the wood does not dry properly.\" Rav Menashya said: And it is called \"The day the scroll withholds.\" From this point onward, it would say \"It shall add\" for each additional day, and when it does not add, it is called \"It withholds.\" Rav Yosef taught: What is the meaning of \"It withholds\"? Rav Yosef said: They buried his mother on that day. Piska. The Sages taught: Regarding the daughters of Israel going out and selecting husbands, the Rabbis taught: The daughter of a king can marry a descendant of the High Priest, the daughter of the High Priest can marry a descendant of a deputy High Priest, the daughter of a deputy High Priest can marry a descendant of a military officer, and the daughter of a military officer can marry a common priest. And all of Israel can inquire about marrying each other in order not to cause embarrassment to someone who has no lineage. Piska. All vessels require immersion. Rabbi Zerika said that Rabbi Elazar said: Even folded and placed in a box. Piska. The daughters of Israel can go out and dance in the vineyards. It was taught: One who has no wife should turn there. Piska. And what do they say? \"Young man, lift up your eyes to beauty, for a woman has no other attribute but beauty.\" The women of distinguished lineage say: \"Set your eyes on the family, for a woman is meant for bearing children.\" The wealthy women say: \"Set your eyes on wealthy husbands. [Among them are] merchants and the poor [women] say: \"Take your acquisitions for the sake of Heaven, as long as you adorn us with gold.\"" + ] + ], + "Moed Katan": [ + [] + ], + "Khagigah": [ + [ + "", + "There were two dumb men in the neighborhood of Rabbi, who were sons of the daughter of R. Jochanan b. Gudgada, and others say, sons of his sister, who, when Rabbis entered the house of learning, went in also, shook their heads, and muttered with their lips. Rabbi prayed for them and they were healed; and it was found that they were well versed on Halacha, and on the entire six sections of the Mishnah... " + ] + ], + "Yevamot": [ + [] + ], + "Ketubbot": [ + [] + ], + "Nedarim": [ + [] + ], + "Nazir": [ + [] + ], + "Gittin": [ + [] + ], + "Sotah": [ + [] + ], + "Kiddushin": [ + [] + ], + "Bava Kamma": [ + [] + ], + "Bava Metzia": [ + [] + ], + "Bava Batra": [ + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "It is taught (in a baraita): Rabbi Elazar, son of Rabbi Yosei, said: \"All acts of charity and kindness that Jews perform in this world make great peace and are great intercessors between the Jewish people and their Father in Heaven, as it is stated (Jeremiah 16:5), 'so said the Lord, \"Enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people,\" says the Lord, \"both kindness and mercy.\"' 'Kindness' - this is acts of kindness; 'mercy' - this is acts of charity.\" It is taught (in a baraita): Rabbi Yehudah says, \"Great is charity in that it advances the redemption, as it is stated (Isaiah 56:1), 'So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed.'\" He would say, \"Ten strong entities were created in the world. A mountain is strong, but iron cleaves it. Iron is strong, but fire melts it. Fire is strong, but water extinguishes it. Water is strong, but clouds bear it. Clouds are strong, but wind disperses them. Wind is strong, but the body withstands it. The body is strong, but fear breaks it. Fear is strong, but wine dispels it. Wine is strong, but sleep drives it off. And death is stronger than them all, but charity saves [a person] from death, as it is stated (Proverbs 10:2, 11:4), 'and charity delivers from death.'\" " + ], + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Rabba b. b. Chana said further: \"The same merchant said to me: 'Come and I will show you the place where the children of Korah were swallowed up.' And I saw two crevices in the ground from which smoke issued. I took a piece of wool, wetted it with water, put it on my spear, placed it in the crevice, and when 1 took it out it was singed. And the merchant said to me: 'Listen! what do you hear?' And I heard them saying : 'Moses and his Torah are true, and we are liars.' The merchant said to me : 'Each thirtieth day of the month, Gehenna turns them over here, as flesh is turned over in the pot. and they say Moses and his Torah are true, and we are liars.' \" ", + "Rabba b. b. Chana said further: \"He said again to me: 'Come and I will show you where earth and heaven meet.' I followed him and saw it was made full of apertures. I took my basket, and put it on the window of the sky. After praying, I searched for it but could not find it. Then I said to the merchant: 'Are there, then, thieves here? And he answered: 'It was the sphere of the Zodiac, which turns around. Wait until tomorrow at this same time, and you will find it' \"" + ] + ], + "Sanhedrin": [ + [], + [], + [ + "", + "", + "", + "", + "", + "", + "What is meant by 'a wicked bond'? Shebna taught to twelve myriads, while Hezekiah taught to eleven myriads. When Sennacherib came and besieged Jerusalem, Shebna wrote on an arrowhead: 'Shebna and his group have made peace; Hezekiah and his group have not.' As it is written: 'For, behold, the wicked bend the bow, they have prepared their arrow upon the string.' Hezekiah was in doubt, saying, 'Perhaps, God forbid, the Holy One, Blessed be He, will follow the majority? If the majority surrender, they too will surrender.' A prophet came and said to him: 'Do not say \"conspiracy\" regarding all that this people call a conspiracy.' Meaning, it is a conspiracy of the wicked, and a conspiracy of the wicked is not counted. He went to dig a grave for himself in the tombs of the house of David. A prophet came and said to him: 'What are you doing here? And who are you here? For you have dug a grave here...' Rav said: 'The upheaval of a man is harder than that of a woman.' 'And they shall wrap you in a wrap,' Rabbi Yosei son of Rabbi Hanina said: 'This teaches that leprosy broke out on him. As it is written here: \"And they shall wrap you in a wrap\", and it is written there: \"And his upper lip shall be covered.\" 'He will surely violently turn and toss you like a ball into a large country,' A tanna taught: He sought to elevate himself and disgrace his master's house; therefore, his honor was turned to disgrace. When he went out, the angel Gabriel stuck him to the ground by his hair. They said to him: 'Where is your retinue?' He said: 'Return to me.' They said to him: 'If so, your sister is laughing at the son!' They stabbed him in the heels and hung him on the tails of their horses, and they dragged him over thorns and thistles. Rabbi Elazar said: 'Shebna was a hedonist, as it is written here: \"Go, come to the steward,\" and it is written there: \"And the king had a stewardess." + ] + ], + "Makkot": [ + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "Rabbi Yehoshua ben Levi says, “There are three matters that the earthly court did and the heavenly court agreed with them, and these are they: Reading the Scroll [of Esther on Purim]; greeting another with the name of God; and bringing the tithe [to the Temple treasury].” Reading the Scroll, as it is written (Esther 9:27), “The Jews confirmed, and they took upon themselves.” They confirmed above that which they took upon themselves below. Greeting (with the name of God), as it is written (Ruth 2:4), “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you.’” And it states (Judges 6:12) “The Lord is with you, mighty man of valor.” What is [the reason for], “And it states?” And if you would say that Boaz acted on his own, but from Heaven, they did not agree with him; come hear [a proof]: “And it states, ‘The Lord is with you, mighty man of valor.’” The bringing of the tithe, as (it is written [II Chronicles 31:5], “When the word spread, the Israelites brought large quantities of grain, wine, oil, honey, and all kinds of agricultural produce, and tithes of all, in large amounts.” And) it is written (Malachi 3:10), “Bring you the [whole] tithe into the storehouse, that there may be food, etc. and I will pour you out a blessing, that there shall be more than sufficiency (ad beli dai).” What is “ad beli dai.”? [Rami bar Rav] (Rav Chama in the name of Rav) said, “Until your lips will be worn out (yivlu) from saying, ‘Enough Dai).’”" + ] + ], + "Shevuot": [ + [] + ], + "Eduyot": [ + [] + ], + "Avodah Zarah": [ + [] + ], + "Horayot": [ + [] + ], + "Zevakhim": [ + [] + ], + "Menakhot": [ + [] + ], + "Khullin": [ + [] + ], + "Bekhorot": [ + [] + ], + "Arakhin": [ + [] + ], + "Temurah": [ + [] + ], + "Keritot": [ + [] + ], + "Meilah": [ + [] + ], + "Tamid": [ + [] + ], + "Kinnim": [ + [] + ], + "Kelim": [ + [] + ], + "Negaim": [ + [] + ], + "Niddah": [ + [] + ], + "Yadayim": [ + [] + ], + "Okatzin": [ + [] + ], + "Middot": [ + [] + ] + }, + "versions": [ + [ + "S.H. Glick. En Jacob: Agada of the Babylonian Talmud. New York, 1916-1921", + "https://www.nli.org.il/he/books/NNL_ALEPH001265621" + ], + [ + "Sefaria Community Translation", + "https://www.sefaria.org" + ] + ], + "heTitle": "עין יעקב", + "categories": [ + "Midrash", + "Aggadah" + ], + "schema": { + "heTitle": "עין יעקב", + "enTitle": "Ein Yaakov", + "key": "Ein Yaakov", + "nodes": [ + { + "heTitle": "ברכות", + "enTitle": "Berakhot" + }, + { + "heTitle": "שבת", + "enTitle": "Shabbat" + }, + { + "heTitle": "עירובין", + "enTitle": "Eiruvin" + }, + { + "heTitle": "פסחים", + "enTitle": "Pesakhim" + }, + { + "heTitle": "יומא", + "enTitle": "Yoma" + }, + { + "heTitle": "סוכה", + "enTitle": "Sukkah" + }, + { + "heTitle": "ביצה", + "enTitle": "Beitzah" + }, + { + "heTitle": "ראש השנה", + "enTitle": "Rosh Hashanah" + }, + { + "heTitle": "מגילה", + "enTitle": "Megillah" + }, + { + "heTitle": "תענית", + "enTitle": "Taanit" + }, + { + "heTitle": "מועד קטן", + "enTitle": "Moed Katan" + }, + { + "heTitle": "חגיגה", + "enTitle": "Khagigah" + }, + { + "heTitle": "יבמות", + "enTitle": "Yevamot" + }, + { + "heTitle": "כתובות", + "enTitle": "Ketubbot" + }, + { + "heTitle": "נדרים", + "enTitle": "Nedarim" + }, + { + "heTitle": "נזיר", + "enTitle": "Nazir" + }, + { + "heTitle": "גיטין", + "enTitle": "Gittin" + }, + { + "heTitle": "סוטה", + "enTitle": "Sotah" + }, + { + "heTitle": "קידושין", + "enTitle": "Kiddushin" + }, + { + "heTitle": "בבא קמא", + "enTitle": "Bava Kamma" + }, + { + "heTitle": "בבא מציעא", + "enTitle": "Bava Metzia" + }, + { + "heTitle": "בבא בתרא", + "enTitle": "Bava Batra" + }, + { + "heTitle": "סנהדרין", + "enTitle": "Sanhedrin" + }, + { + "heTitle": "מכות", + "enTitle": "Makkot" + }, + { + "heTitle": "שבועות", + "enTitle": "Shevuot" + }, + { + "heTitle": "עדויות", + "enTitle": "Eduyot" + }, + { + "heTitle": "עבודה זרה", + "enTitle": "Avodah Zarah" + }, + { + "heTitle": "הוריות", + "enTitle": "Horayot" + }, + { + "heTitle": "זבחים", + "enTitle": "Zevakhim" + }, + { + "heTitle": "מנחות", + "enTitle": "Menakhot" + }, + { + "heTitle": "חולין", + "enTitle": "Khullin" + }, + { + "heTitle": "בכורות", + "enTitle": "Bekhorot" + }, + { + "heTitle": "ערכין", + "enTitle": "Arakhin" + }, + { + "heTitle": "תמורה", + "enTitle": "Temurah" + }, + { + "heTitle": "כריתות", + "enTitle": "Keritot" + }, + { + "heTitle": "מעילה", + "enTitle": "Meilah" + }, + { + "heTitle": "תמיד", + "enTitle": "Tamid" + }, + { + "heTitle": "קינים", + "enTitle": "Kinnim" + }, + { + "heTitle": "כלים", + "enTitle": "Kelim" + }, + { + "heTitle": "נגעים", + "enTitle": "Negaim" + }, + { + "heTitle": "נידה", + "enTitle": "Niddah" + }, + { + "heTitle": "ידיים", + "enTitle": "Yadayim" + }, + { + "heTitle": "עוקצין", + "enTitle": "Okatzin" + }, + { + "heTitle": "מידות", + "enTitle": "Middot" + } + ] + } +} \ No newline at end of file