midrash

One who says: “Behold, I am obligated to bring wood”, he may not bring less than two logs. [If he says: “Behold, I am obligated to bring] frankincense”, he may not bring less than a handful of it. [If he says: “Behold, I am obligated to bring] gold”, he may not bring less than a gold denar. “On six [was inscribed] “for freewill-offerings”: What was done with the freewill-offerings? They would buy with them burnt-offerings, the flesh [of which] was for the name [of God] and the hides for the priests. The following is the midrash which was expounded by Yehoyada the high priest: “It is a guilt-offering; it is a guilt offering, it goes to the Lord” (Leviticus 5:19). This is the general rule: anything which is brought because of a sin or because of guilt, they should purchase with it burnt offerings, the flesh [of which] was for the name [of God] and the hides for the priests. Thus the two verses are fulfilled: a guilt offering for the Lord and a guilt offering for the priests, and it says: “Money brought as a guilt offering or as a sin offering was not deposited in the House of the Lord; it went to the priests” (II Kings 12:17).

If a beast died [on Yom Tov] it may not be moved from its place. And it happened that they once asked Rabbi Tarfon concerning this and concerning hallah that had become defiled. He went into the bet midrash and inquired, and they answered him: they may not be moved from their place.

He may donate his terumah and his tithes with his consent. He may offer up for him the bird sacrifices of zavim and zavoth and the bird sacrifices of women after childbirth, sin-offerings and guilt-offerings. He may teach him midrash, halakhoth and aggadoth, but not Scripture, yet he may teach his sons and daughters Scripture And he may support his wife and children, even though he is liable for their maintenance. But he may not feed his beasts, whether clean or unclean. Rabbi Eliezer says: he may feed an unclean beast of his, but not a clean one. They said to him: what is the difference between an unclean and a clean beast? He replied to them, a clean beast, its life belongs to heaven, but its body is his own; but an unclean animal its body and life belongs to heaven. They said to him: The life of an unclean beast too belongs to heaven and the body is his own for if he wishes, he can sell it to a non-Jew or feed dogs with it.

There are four types among those who frequent the study-house (bet midrash): He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe (Job 29:8) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

It was stated: The following are forbidden to the mourner all Seven {days}: Washing, anointing, wearing shoes, sexual relations, grooming, washing clothes, reading in the Torah, studying Midrash, practices, and homiletics, greeting, and working. Who stated that the mourner is forbidden to take a bath during the entire Seven? Rebbi Nathan. Something happened to Rebbi Immi; he asked Rebbi Ḥiyya bar Abba who instructed him “all Seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent to Rebbi Abba bar Cohen who said to him: Rebbi, did you not so teach us that something happened to Rebbi Immi, he asked Rebbi Simeon ben Laqish who instructed him “all Seven following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Rebbi Simeon ben Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rav Hoshaya, he asked the rabbis and they forbade it. Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were available to him? If you say the rabbis of the South, we would allow and they would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose ben Rebbi Abun said: He who permits that bath makes it like eating and drinking. That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. Samuel bar Abba developed scab. They came and asked Rebbi Yasa, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur. They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing. Rebbi Abba bar Cohen instructed following this statement.

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Rab Huna said : For the study of the Scriptures a benediction is necessary, but not for the study of Midrash.

R. Eleazar said : For the study of the Scriptures and Midrash a benediction is required, but not for the study of the Mishnah.

Hence [the Rabbis] said : Men with a running issue, lepers and those who have had intercourse with menstruous women are permitted to read the Pentateuch, the Prophets and the Hagiographa, to study Mishnah, Midrash, Talmud, Halakot and Aggadot ; but those who are Ba'al Keri are forbidden.

Shmuel said in the name of Levi: He places it opposite the departing wall. And so they rule in the Bet Midrash: He places it opposite the departing wall.

the verse [thereby] makes man and woman equal as regards all punishable acts in the Torah? Abaye answered: Indeed Sukkah is a tradition, but [the midrash] is still necessary, Lest I would have said, since "You shall dwell" implies that you should dwell in the same manner as you ordinarily dwell; just as one's permanent home is for husband and wife, so too the Sukkah must be for husband and wife, therefore he informs us that it is not so.

It has been taught: R. Elazar b. Zadok stated: This was the custom of the men of Jerusalem. When a man left his house he carried his lulav in his hand; when he went to the synagogue his lulav was in his hand, when he read the Shema and prayed his lulav was still in his hand, but when he read Torah or recited the priestly benediction he would lay it on the ground. If he went to visit the sick or to comfort mourners, he would go with his lulav in his hand, but when he entered the Bet Midrash, he would send his lulav by the hand of his son, his slave or his messenger.

just as its libation was done in sanctity, so too was its burning be done in sanctity. But what does [this midrash] mean? Ravina said: An analogy is made between two appearances of the word holy.” It is written here, ‘In the holy place your shall pour out a drink-offering of strong drink to the Lord’, and it is written elsewhere, “Then you shall burn the remainder with fire, it shall not be eaten, because it is holy” (Exodus 29:34).

It was taught: R. Joshua b. Hanania stated: When we used to rejoice at the Simchat Bet Hashoeavh our eyes saw no sleep. How so? The first hour [was occupied with] the daily morning sacrifice; from there [we proceeded] to prayers; from there [we proceeded] to the additional sacrifice, then the additional prayers, then to the Bet Midrash, then to eating and drinking, then to Minhah, then to the daily evening sacrifice, and after that the Simchat Bet Hashoevah.

R. Aḳiba happened to come to Ginzak (Gazaka), where he was asked the following questions: Does fasting by hours count or not? When may the wine-vessels of idolaters be used? In what garments did Moses officiate during the seven days of consecration (Lev., 8. 33)? He had no answer and went to the Bet ha-Midrash for information, where he was told: The law is that fasting by hours counts; wine-vessels of idolaters may be used after twelve months; Moses officiated during the seven days of consecration in a white frock. R. Kahana's version is: In a white frock without border.

Said R. Johanan: All his life long this righteous man (Ḥoni) was troubled about this verse (Psalms, 126. 1): "When the Lord brought back those that returned to Zion, we were like unto them that dream." Did anybody ever sleep seventy years (without interruption)? One day while walking on the road he noticed a man planting a carob-tree. Said Ḥoni to the man: "You know that it takes seventy years before a carob-tree bears fruit; are you so sure that you will live seventy years and eat therefrom?" "I found this world provided with carob-trees," the man replied, "as my ancestors planted them for me, so I plant them for my progeny." Thereupon Ḥoni sat down to eat and was overcome by sleep. As he slept, a grotto was formed around him, so that he was screened off from the human eye, and thus he slept for seventy years. When he awoke, he saw a man gathering carobs from the carob-tree and eating them. "Do you know who planted this carob-tree?" Ḥoni asked. "My grandfather," the man replied. "I must have slept seventy years!" Ḥoni exclaimed. (He saw the many herds that had descended from his she ass.) He then went to his house and inquired whether the son of Ḥoni the Circle-drawer was still alive. He was told that the son was no longer among the living, but that his grandson was still alive. "I am Ḥoni," he said, but the people did not believe him. He betook himself to the Bet ha-Midrash where he heard the scholars say, "Our studies are as clear to us today as they used to be in the times of Ḥoni the Circle-drawer, for when he came to the Bet ha-Midrash he used to explain to the scholars all their difficulties." He then said to them: "I am Ḥoni," but they would not believe him nor would they show him the respect due him. [This grieved him very much], and he therefore prayed to God (that he should die), and he died. Said Raba, hence comes the popular proverb, "either a companion or death!"

Said R. Johanan: All his life long this righteous man (Ḥoni) was troubled about this verse (Psalms, 126. 1): "When the Lord brought back those that returned to Zion, we were like unto them that dream." Did anybody ever sleep seventy years (without interruption)? One day while walking on the road he noticed a man planting a carob-tree. Said Ḥoni to the man: "You know that it takes seventy years before a carob-tree bears fruit; are you so sure that you will live seventy years and eat therefrom?" "I found this world provided with carob-trees," the man replied, "as my ancestors planted them for me, so I plant them for my progeny." Thereupon Ḥoni sat down to eat and was overcome by sleep. As he slept, a grotto was formed around him, so that he was screened off from the human eye, and thus he slept for seventy years. When he awoke, he saw a man gathering carobs from the carob-tree and eating them. "Do you know who planted this carob-tree?" Ḥoni asked. "My grandfather," the man replied. "I must have slept seventy years!" Ḥoni exclaimed. (He saw the many herds that had descended from his she ass.) He then went to his house and inquired whether the son of Ḥoni the Circle-drawer was still alive. He was told that the son was no longer among the living, but that his grandson was still alive. "I am Ḥoni," he said, but the people did not believe him. He betook himself to the Bet ha-Midrash where he heard the scholars say, "Our studies are as clear to us today as they used to be in the times of Ḥoni the Circle-drawer, for when he came to the Bet ha-Midrash he used to explain to the scholars all their difficulties." He then said to them: "I am Ḥoni," but they would not believe him nor would they show him the respect due him. [This grieved him very much], and he therefore prayed to God (that he should die), and he died. Said Raba, hence comes the popular proverb, "either a companion or death!"

The collectors of charity funds used to hide themselves whenever they saw Eleazar of the village of Bartota, because he was in the habit of giving them everything he happened to possess. One day he was going to the market in order to buy a wedding outfit for his daughter, when the collectors espied him and tried to hide themselves. Eleazar, however, followed them and said: "I adjure you to tell me for what purpose you are collecting?" "For a marriage between an orphaned boy and an orphaned girl," they replied. "By the Service of the Temple! they have precedence over my daughter," exclaimed he, and putting together all that he had, he gave it to them, except one zuz that remained in his possession. For this he bought wheat and deposited it in the granary. Thereupon his wife inquired of her daughter what her father had brought her. "All that he brought he took up to the granary," the daughter replied. The wife then went up to the granary and found it full of wheat, to the extent that it came through the door hinges. When Eleazar returned from the Bet ha-Midrash, she said to him, "Come and see what thy Friend (God) has done for thee!" Said he: "By the service of the Temple! This wheat shall be sacred property and thy share in it shall not be more than that of any among the poor of Israel."

Our Rabbis have taught: All the laws that apply to a mourner apply also to the ninth of Ab; on that day eating, drinking, bathing, anointing, wearing shoes, and cohabitation are forbidden; it is also forbidden to read in the Pentateuch, the Prophets and the Hagiographa, or to study the Mishnah, Midrash, Talmud, Halakot and Haggadot; one may read, however, parts of the Torah which he was not used to read before, and study parts of the Mishnah etc., which he was not used to study before; one may read also the Book of Lamentations, Job, and the sad portions of Jeremiah; the children are not free from school; this is the opinion of R. Meir; R. Judah says, one is not allowed to read even parts of the Torah which he was not used to read before, nor to study parts of the Mishnah which he was not used to study before, but he may read the Lamentations, Job, and the sad portions of Jeremiah; and the children are free from school; the reason for the prohibition (of study) is that it is said (Ps., 19. 9): "The precepts of the Lord are right, rejoicing the heart."

R.Joshua b. Korha could answer: And can our Tanna explain the words satisfactorily? Since he draws the analogy between perazi and perazi, why do we require the words “city and city”? The truth is that the text is there for a midrash, and to teach the rule of R.Joshua b. Levi. For R. Joshua b. Levi said: “A city and all that adjoins it and all that is taken in by the eye with it is reckoned as city.”

And both the midrash of R. Simai and the midrash on “from his issue” are necessary [to prove this point]. For if I had only R. Simai, I might have raised the above objection, and therefore it teaches us “from his issue.” And if I had only “from his issue,” I would not have known how many issues [obligate for a sacrifice]; therefore I have R. Simai.

And both the midrash of R. Simai and the midrash on “from his issue” are necessary [to prove this point]. For if I had only R. Simai, I might have raised the above objection, and therefore it teaches us “from his issue.” And if I had only “from his issue,” I would not have known how many issues [obligate for a sacrifice]; therefore I have R. Simai.

It may be presumed that it was R. Joshua b. Levi who said, “the place where Torah is magnified”, since R. Joshua b. Levi said that a synagogue may be turned into a bet ha-midrash; learn from this.

Peridah was asked by his disciples: How did you live such a long life? He replied: My whole life no one came to the Bet Midrash before me,