rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

Jerusalem Talmud Berakhot 1:30

The behavior of Rebbi Joshua ben Levi disagrees since Rebbi Joshua ben Levi read psalms afterwards. But have we not stated: One does not say words after Emet Weyaẓiv? He explains that as relating to Emet Weyaẓiv of the morning prayers, since Rebbi Zeïra said in the name of Rav Abba bar Jeremiah: There are three immediacies: immediately after leaning comes slaughtering, immediately after hand-washing comes benediction, immediately after redemption comes prayer. Immediately after leaning comes slaughtering: “He shall lean … he shall slaughter” (Lev. 1:4–5). Immediately after hand-washing comes benediction, (Ps. 134:2) “Lift your hands in holiness and bless the Lord.” Immediately after redemption comes prayer, (Ps. 19:15) “May the words of my mouth be for goodwill” and it is written after that (Ps. 20:2) “May the Lord answer you on the day of worry.” Rebbi Yose ben Rebbi Abun said: For anyone who immediately slaughters after leaning, no disqualification will appear regarding his sacrifice. For anyone who immediately pronounces the benediction after washing his hands, Satan will not find anything to accuse about at that meal. For anyone who immediately prays after mentioning redemption, Satan will not find anything to accuse him of the entire day. Rebbi Zeïra said, I am used to immediately pray after mentioning redemption and I was conscripted to forced labor, to bring myrrh to the Palace. They said to him: our teacher, that is an honor. There are people who pay money to see the inside of the Palace. Rebbi Immi said: Anyone who does not immediately pray after mentioning redemption, whom is he to be likened to? To an acquaintance of the king who comes from afar to the king’s door. When the king comes to see what he wants, he finds that the person left. Hence, the king also leaves.

Jerusalem Talmud Berakhot 1:30

Jerusalem Talmud Berakhot 1:31

New Section. “Rabban Gamliel says until the first sign of dawn.” The statement of Rabban Gamliel is parallel to that of Rebbi Simeon, as we have stated in the name of Rebbi Simeon: “Sometimes a person reads the Shema‘ [twice], once before dawn and once at dawn, and has fulfilled his obligation for day and night.” Hence Rabban Gamliel is like Rebbi Simeon for evening prayers, is he also like him in the morning? His position might be that expressed by Rebbi Zeïra the Tanna, the brother of Rav Ḥiyya bar Ashi, and of Rav Abba bar Ḥana: He who reads with the men of the Mishmar did not fulfill his duty because they were too early.

Jerusalem Talmud Berakhot 1:31

Jerusalem Talmud Berakhot 1:32

Rabban Gamliel disagrees with the Sages and acts upon his opinion? Did not Rebbi Meïr disagree with the Sages and not act upon his opinion, did not Rebbi Aqiba disagree with the Sages and not act upon his opinion?

Jerusalem Talmud Berakhot 1:32

Jerusalem Talmud Berakhot 1:33

So we find that Rebbi Meïr disagreed with the Sages and did not act upon his opinion. We have stated: One rubs olentia on a sick person on the Sabbath; but only if it was mixed with oil and wine before Sabbath eve. But if he did not mix it before Sabbath eve it is forbidden. We have stated: Rebbi Simeon ben Eleazar said: Rebbi Meïr did allow to mix wine and oil and to rub it onto a sick persion on Sabbath. When he fell sick, we wanted to prepare the same for him but he did not let us do it. We said to him: Our teacher, are you going to invalidate your words when your life is in danger? He said to us: even though I am lenient for others, I am stringent for myself because my colleagues disagree with me.

Jerusalem Talmud Berakhot 1:33

Jerusalem Talmud Berakhot 1:34

So we find that Rebbi Aqiba disagreed with the Sages and did not act upon his opinion. As we have stated there (Mishnah Ahilot 2:6): “Spine and skull from two dead bodies, a limb composed of limbs of two dead bodies, limbs taken from two living persons, Rebbi Aqiba declares them to be impure and the Sages declare them to be pure.” We have stated: “It happened that they brought a chest full of bones from Kefar Tabi to Lod and deposited it in the open air [the courtyard] of the synagogue. Theodoros the physician entered and with him all physicians. Theodoros declared that there was no complete spine from one dead person and no complete skull from one dead person. They said: Since we have here some who declare this pure and others who declare it impure, let us vote upon it. They started with Rebbi Aqiba and he declared it to be pure. They said: Since you had declared it impure, but now you vote for it to be pure, it is pure.”

Jerusalem Talmud Berakhot 1:34

Jerusalem Talmud Berakhot 1:35

So we find that Rebbi Simeon disagreed with the Sages and did not act upon his opinion. As we have stated there (Mishnah Ševiït 9:1) “Rebbi Simeon says: all aftergrowth is allowed except the aftergrowth of cabbage because nothing similar grows wild. But the Sages say that all aftergrowth is forbidden.” Rebbi Simeon bar Yoḥai acted on this in a Sabbatical year. He saw a man harvesting aftergrowth. He said to him: Is that not forbidden, is that not aftergrowth? The man answered him back: Are you not the one who allows it? He retorted: Do not my colleagues disagree with me? He recited over him (Eccl. 10:6): “He who breaches a fence may be bitten by a snake”, and this is what happened to that man.

Jerusalem Talmud Berakhot 1:35

Jerusalem Talmud Berakhot 1:37

We have stated “the eating of the Passover sacrifice”. Some people do not formulate “the eating of the Passover sacrifice”. Who formulates “the eating of the Passover sacrifice”? The Sages. Who does not formulate “the eating of the Passover sacrifice”? Rebbi Eliezer. What is the reason of Rebbi Eliezer? It is written here (Ex. 12:8) “in the night”, and it is written there (Ex. 12:29) “in the night”. Just as there it means midnight, so also here it means midnight. Rebbi Ḥuna says: “The eating of the Passover sacrifice” cannot be here even for the Sages since we have stated (Pesaḥim 10:9) “the Passover sacrifice after midnight makes one’s hands impure.”

Jerusalem Talmud Berakhot 1:37

Jerusalem Talmud Berakhot 1:39

MISHNAH: From when on does one read the Shema‘ in the morning? From when one can distinguish between dark blue and white; Rebbi Eliezer says, between dark blue and the color of leeks; (he may read it) until sunrise. Rebbi Yehoshua says, until three hours of the day since it is the rule of (sons of) kings to rise at three hours. He who reads after that did not lose, he is like a man reading in the Torah.

Jerusalem Talmud Berakhot 1:39

Jerusalem Talmud Berakhot 1:40

HALAKHAH: So is the Mishnah: Between its dark blue and its white. What is the reason of the Rabbis? (Num. 15:39) “You shall see it”, from what is close to it. What is the reason of Rebbi Eliezer? “You shall see it”, that it should be recognizable among colors.

Jerusalem Talmud Berakhot 1:41

We have stated in the name of Rebbi Meïr: It does not say “you shall see it” but “you shall see Him”. This tells you that anyone who keeps the obligation of tzitzit is as if he were admitted to the presence of God’s glory. This tells that tĕkhelet is similar to the sea. But the sea is similar to grasses, grasses are similar to the sky, the sky is similar to the Throne of Glory, and the Throne is similar to sapphire, as it is written (Ez. 10:1): “I saw, and here by the spread that was on top of the Cherubim like sapphire stone, the looks of the form of the Throne.”

Jerusalem Talmud Berakhot 1:43

Some Tannaïm formulate: “Between wolf and dog, between domesticated and wild donkey.” But some Tannaïm formulate: “That a man should be four ammot distant from another man and recognize him”. That is what we have to say that he who says between wolf and dog, between domesticated and wild donkey is parallel to him who says between dark blue and the color of leeks; he who says that a man should be four ammot distant from another man and recognize him is parallel to him who says between dark blue and white. But they said that its preferred obligation is at sunrise so that one may join the mention of redemption to prayer and pray at daytime. Rebbi Zeïra said: I found the reason (Ps. 72:5): “They will fear You with the sun.” Mar Uqba said: The very religious were getting up early and reading the Shema‘ so that they could follow it directly at sunrise with the Amidah prayer.

Jerusalem Talmud Berakhot 1:44

We have stated: Rebbi Yehudah said: It happened that once I was walking behind Rebbi Eleazar ben Azariah and Rebbi Aqiba when they were occupied with duties and time came to recite the Shema‘ and I got the opinion that maybe they had given up on reciting the Shema‘, so I recited it and went over my studies; but after that they started and the sun was already over the mountain tops.

Jerusalem Talmud Berakhot 1:44

Jerusalem Talmud Berakhot 1:45

“Until sunrise.” Rebbi Zabida the son of Rebbi Jacob bar Zabdi in the name of Rebbi Jonah: until the sun starts to appear at the mountain tops. “Rebbi Joshua says, until three hours of the day.” Rebbi Idi, Rav Hamnuna, and Rav Ada bar Aḥava in the name of Rav: The practice follows Rebbi Joshua for one who forgets. Rebbi Ḥuna told of two Amoraïm of whom one said ‘for one who forgot.’ His colleague responded: Do you ever fix practice for one who forgets? In fact, it is the practice. Why did they say, for one who forgot? That everybody should make an effort and read it at its best time.

Jerusalem Talmud Berakhot 1:45

Jerusalem Talmud Berakhot 1:46

There (Šabbat 1:2) we have stated: “One interrupts for the recitation of Shema‘ but one does not interrupt for prayer.” Rebbi Aḥa said: The recitation of Shema‘ is a Biblical obligation; prayer is not a Biblical obligation. Rebbi Abba said: The time for the recitation of the Shema‘ is fixed, the time for prayer is not fixed. Rebbi Yose said: The recitation of Shema‘ does not need concentration, prayer needs concentration. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shema‘ does not need concentration, the first three verses need concentration. Since they are so few, one will concentrate upon their meaning.

Jerusalem Talmud Berakhot 1:46

Jerusalem Talmud Berakhot 1:47

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

Jerusalem Talmud Berakhot 1:47

Jerusalem Talmud Berakhot 1:50

We have stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Ismael stayed at the same place and Rebbi Eleazar ben Azariah was reclining while Rebbi Ismael was standing. When the time for the recital of the Shema‘ arrived did Rebbi Eleazar ben Azariah stand and Rebbi Ismael reclined. Rebbi Eleazar said to Rebbi Ismael, this is as when one says to someone in the market place, your beard is overgrown, and he says, that is against those who shave. I, who was reclining, stood up and you, who were standing, went on to recline. He answered him: You stood up following the school of Shammai, I reclined following the school of Hillel. Another explanation: That the students should not see me and make it the permanent practice to follow the school of Shammai.

Jerusalem Talmud Berakhot 1:50

Jerusalem Talmud Berakhot 1:51

MISHNAH: Rebbi Ṭarphon said: I was on the road and reclined to recite the Shema‘ following the school of Shammai. There I put myself in danger because of the robbers. They told him: It would have served you right to be in mortal danger since you transgressed the words of the school of Hillel.

Jerusalem Talmud Berakhot 1:52

HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

Jerusalem Talmud Berakhot 1:52

Jerusalem Talmud Berakhot 1:53

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

Jerusalem Talmud Berakhot 1:53

Jerusalem Talmud Berakhot 1:54

That means after the divine voice was heard. But before the divine voice was heard, it was said of anyone who wanted to restrict himself and follow the restrictions both of the school of Shammai and that of Hillel: (Eccl. 2:14) “the fool walks in darkness;” anyone who followed the leniencies of both of them was called an evildoer. But one had to follow either the leniencies and restrictions of one school or the leniencies and restrictions of the other. That was before the divine voice was heard. But after the divine voice was heard, practice always follows the school of Hillel and everyone who transgresses the rulings of the school of Hillel merits death. We have stated: “A divine voice came and said: Both of them are the words of the Living God but practice follows the school of Hillel”. Where was the divine voice heard? Rebbi Bibi in the name of Rebbi Yoḥanan: The divine voice came in Jabneh.

Jerusalem Talmud Berakhot 1:54

Jerusalem Talmud Berakhot 1:56

HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”.

Jerusalem Talmud Berakhot 1:56

Jerusalem Talmud Berakhot 1:57

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Jerusalem Talmud Berakhot 1:57