rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

Blessed in general and blessed in particular; cursed in general and cursed in particular. Sixteen covenants on every detail, to study, to teach, to keep, and to do; and the same on Sinai and the same in the prairie of Moab. Rebbi Simeon does exclude that of Mount Gerizim and Mount Ebal and instead includes that of the Tent of Meeting. Also Rebbi Simeon did say, there is no single detail in the Torah about which not 576 covenants were concluded. Twelve in blessing, twelve in cursing. Twelve in general, twelve in detail. That makes 48 covenants. To study, to teach, to keep, and to do, that makes 192 covenants. The same on Sinai and the same in the prairie of Moab, that makes 576 covenants. Rebbi Simeon ben Jehudah from the village of Emmaus says in the name of Rebbi Simeon: 603’550. Rebbi says, if one follows the words of Rebbi Simeon ben Jehudah from the village of Emmaus who said in the name of Rebbi Simeon, then there is no single detail in the Torah about which not 48 times 603’550 covenants were concluded.

Jerusalem Talmud Sotah 7:19

Jerusalem Talmud Sotah 7:20

So far subjects which were stated in general and in detail. Subjects which were stated in general but not in detail? He said to him: So says Rebbi Joḥanan in the name of Rebbi Simeon. Anything which was in a set and and left the set to teach, not to teach only about itself did it leave but to teach about the entire set. He said to him: Is that not about a single subject? Perhaps for two subjects? And here, we deal with two different subjects. Rebbi Tanḥuma said, since at the end is written “Amen”, it is as if everything were one subject.

Jerusalem Talmud Sotah 7:20

Jerusalem Talmud Sotah 7:21

It is written: “Cursed be he who would not raise all the words of this Torah.” Can the Torah fall down? Simeon ben Yaqim says, that is the ḥazzan who stands. Rebbi Simeon ben Ḥalaphta says, that is the earthly house, as Rav Ḥuna, Rav Jehudah said in the name of Samuel: Josia tore [his garments] about this verse and said, I have to raise.

Jerusalem Talmud Sotah 7:22

Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya. If somebody studied and taught, kept and did, and it was in his power to strengthen, but he did not strengthen, that one is in the set of the cursed. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: If somebody did not study, did not teach, did not keep and did not do, and it was not in his hand to strengthen but he did strengthen, that one is in the set of the blessed. And Rebbi Ḥana, Rebbi Jeremiah, said in the name of Rebbi Ḥiyya bar Abba: In the future [world], the Holy One, praise to Him, will make shadow of those who perform commandments in the shadow of those who study Torah. What is the reason? “For in the shadow of Torah, in the shadow of money”. And it is said, “it is a tree of life for those who support it.”

Jerusalem Talmud Sotah 7:22

Jerusalem Talmud Sotah 7:23

Why does the verse say: “and the half of it”? This teaches that a minority was on Mount Gerizim and a majority on Mount Ebal. Why? Because the tribe of Levi was not completely there. For if the tribe of Levi had been completely there, they would have been equal. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: If the tribe of Levi had been completely there, they would not have been equal. Why? Since already 24’000 had fallen at Shiṭṭim from the tribe of Simeon. Rebbi Yose ben Rebbi Abun said, if the tribe of Levi had been completely there, they would have been equal. Why? Because from the tribes of Reuben and Gad only 40’000 front line troops came there.

Jerusalem Talmud Sotah 7:23

Jerusalem Talmud Sotah 7:24

Cahana said, just as they divide here, so they divide at the beginning of the second book of the Pentateuch. Some Tannaïm state: Just as they divide here, so they divide in the standards. The sons of Leah on one side, the sons of Rachel one on one side, the other one on the other side, and the sons of the handmaidens in the middle. Rebbi Mattania said, the reason of this Tanna is: “Hear me, Jacob my servant, Israel my roofed in.” Just as on the roof the thick part of one [beam] is next to the slim part of the other [beam]. Some Tannaïm state: Just as they are split here, so they are split on the stones of the ephod. “In their fulnesses”, that there should be 25 on one side and 25 on the other side. But they are only 49! Rebbi Joḥanan said, “Benjamin” of “and their births” is plene. Rebbi Judah bar Zabida said, Jehoseph is plene, “He put it up as a testimony in Jehoseph.” But they are only 23 on one side and 27 on the other! Rebbi Joḥanan said, Benjamin was split, Ben on one side, Jamin on the other side. Rebbi Zabida said, this is fine. Does it say “their six names”? No, but, “of their names”, not their entire names! The first were written on the right hand side of the High Priest, to the left of the viewer. The last were written on the left hand side of the High Priest, to the right of the viewer. The first ones were not written in order, for Jehudah is king. The last ones were written in order.

Jerusalem Talmud Sotah 7:24

Jerusalem Talmud Sotah 7:26

HALAKHAH: It was stated: It was written on the stones of the dwelling place, the words of Rebbi Jehudah; Rebbi Yose says, it was written on the stones of the altar. He who says, it was written on the stones of the dwelling place, every day the peoples of the world were sending their stenographers and they carried away the Torah which had been written in seventy languages. He who says, it was written on the stones of the altar, were they not only for a short time and then were hidden? That was another wonder, that the Holy One, praise to Him, gave insight to every people and they carried away the Torah which had been written in seventy languages. For him who says, it was written on the stones of the dwelling place, it is understandable that “you shall whitewash them with lime.” But he who says, it was written on the stones of the altar, how does he uphold “ “you shall whitewash them with lime”? Between the stones. Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: “The peoples will be lime incinerators”, from the lime they took their death sentence. Rebbi Abba bar Cahana in the name of Rebbi Joḥanan: “But the Gentiles will be totally destroyed,” from Ḥoreb they took their death sentence.

Jerusalem Talmud Sotah 7:26

Jerusalem Talmud Sotah 7:27

You may say that there were three kinds of stones: The stones of the resting place, and the stones which Joshua put under the soles of the feet of the Cohanim, and the steles that Moses had given them. Rebbi Ḥaninan said, it is obvious to us that there were four kinds of stones. Rebbi Simon ben Zebid said, that is correct. If you would say, they were the stones of the resting place; these were temporary and were hidden. If you would say, the stones which Joshua put under the soles of the feet of the Cohanim; these were submerged in the water. If you would say, the steles that Moses had given them; they already had moved with them into the Land. But we must deal with the stones that Joshua put up for them on the banks of the Jordan.

Jerusalem Talmud Sotah 7:27

Jerusalem Talmud Sotah 7:28

It was stated: Rebbi Jehudah bar Ilai says: Abba Ḥalaphta, Rebbi Eleazar ben Mattia, and Ḥanina bar Ḥakhinai stood on those stones and estimated that each one on them was a load of 40 seah. From here you can estimate how big was the bunch of grapes. It is written: “Each one should lift a stone on his shoulder.” One cannot compare one who lifts from the ground to his shoulder to one who lifts first from the ground to his knee and then from his knee to his shoulder. One cannot compare one who lifts first from the ground to his knee and then from his knee to his shoulder to one onto whom others hang [the load]. One cannot compare one onto whom others hang [the load] to [a load] carried by two. It is written: “One man per tribe.” In the opinion of Rebbi Aqiba who says these are expressions of additions, there were 24, sixteen for the grape bunch and eight for figs, pomegranates, and their belongings. In the opinion of Rebbi Simeon, who says there are double expressions, there were twelve, eight for the grape bunch and four for figs, pomegranates, and their belongings. In the opinion of Rebbi Ismael a beam; in the opinion of Rebbi Aqiba a beam and beams of beams.

Jerusalem Talmud Sotah 7:28

Jerusalem Talmud Sotah 7:29

It is written: “The waters descending from higher up stood like a dam, very far, from the town of Adam which is besides Ṣāretān. Rebbi Joḥanan said, Adam is a town and Ṣāretān is a town; there are twelve mil from one to the other. That teaches that the water was stacked up and rose like the citadel of Ṣāretān. Which one is lighter, water or man? Waters are lighter than man; you know that this is so. This teaches that the waters were stacked and increased, wave upon wave. Rebbi Levi said, up to the sky’s heart. There, they said, as far as Babylon. It says here “far”, and it says there “they came from a very far land, from Babylon.” It was stated: Rebbi Eliezer ben Jacob said, the waters were stacked and rose, waves on waves, for more than 300 mil until all the peoples of the world saw them. That is what is written: “It happened when all the kings of the Emorite on the other side of the Jordan, and all the Canaanite dwelling on the Sea, heard that the Eternal had dried up the waters of the river Jordan for the children of Israel until they had passed across,” etc.

Jerusalem Talmud Sotah 7:29

Jerusalem Talmud Sotah 7:30

Rebbi Simeon ben Laqish said, in the Jordan they accepted the secret matters. Joshua told them, if you do not accept the secret matters, the waters will come and sweep you away. Rebbi Simon bar Zabida said, that is correct. You should know that this is so, for Akhan sinned and the majority of the Synhedrion fell at Ai. Rebbi Levi said, at Jabneh the rope was untied; there came a disembodied voice and said: You have nothing to do with secret matters.

Jerusalem Talmud Sotah 7:30

Jerusalem Talmud Sotah 7:31

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings, but in the Temple as one blessing. In the Temple one says the Name as it is written, but in the countryside by its circumlocution. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest? The organizer of the synagogue takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death” and “but on the tenth”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers he recites by heart, and recites eight benedictions: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.

Jerusalem Talmud Sotah 7:32

HALAKHAH: Rav Ḥisda said, they had great difficulty; elsewhere you say that one goes to the Torah, and here you say, one brings the Torah to him? But because they are important personalities, the Torah is honored by them. Does one not bring the Torah to the Head of the Diaspora over there? Rebbi Yose ben Rebbi Abun said, since the seed of David is immersed there one treats him in the ancestral way.

Jerusalem Talmud Sotah 7:32

Jerusalem Talmud Sotah 7:33

There, we have stated: “One winds in Prophets but one does not wind in the Pentateuch.” One winds in one prophet, but not from one prophet to another, but among prophets of the Twelve it is permitted. But one does not wind in the Pentateuch; Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not wind the Torah in public. Rebbi Yose asked, think of it, if it was a small portion? But that Israel should hear it in its order. But did we not state: “He reads ‘after the death’ and ‘but on the tenth’ ”? It is different here, because that is the order of the day. Know that it is so since Rebbi Simeon ben Laqish said, one does not recite by heart, and here he recites by heart. Rebbi Yose commanded Bar Ulla, the organizer of the congregation of Babylonians: When the Torah has been brought back, wind it behind the curtain. If there are two, return one and bring the other.

Jerusalem Talmud Sotah 7:33

Jerusalem Talmud Sotah 7:34

He recites eight benedictions: For the Torah, “He who chooses the Torah.” For the Temple service, “For You alone in fear we worship.” For thanksgiving, “the Good One, You one must thank.” For forgiveness of sins, “He Who forgives the sins of His people Israel in mercy.” For the Temple, “He Who chooses the Temple”; and Rebbi Idi said, “He Who dwells in Zion.” For Israel, “He Who chooses Israel.” For the Cohanim, “He Who chooses the Cohanim.” And the remainder of the prayer, “entreaty and begging, for Your people Israel need to be helped before You; Praise to You, Eternal, Who hears prayer”.

Jerusalem Talmud Sotah 7:36

HALAKHAH: Did not Rebbi Ḥiyya state: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard! Explain it, that he was leaning on the wall in a kind of sitting. But is it not written: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer. There, we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel, and the third at its place! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

Jerusalem Talmud Sotah 7:36

Jerusalem Talmud Sotah 7:37

It was stated: Rebbi Ḥanina ben Gamliel says, many slain fell on the day they were flattering him.

Jerusalem Talmud Sotah 7:39

HALAKHAH: Rebbi Abbahu said, why does one read “ “tithing you shall tithe,”, “when you will have finished tithing,”? Because Israel went from the Sabbatical year to the eighth, not to have them forget tithes. Rebbi Ḥaggai asked before Rebbi Yose, does he not to make havdalah? He said to him, one already said havdalah on New Year’s Day.

Jerusalem Talmud Sotah 7:39

Jerusalem Talmud Sotah 8:2

HALAKHAH: “The priest anointed for war,” etc. Why the priest anointed for war? Because it is written “he shall speak”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying”. But for the declaration of tithes it is written “saying” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close” and it says there, “the Levitic Cohanim shall come close;” since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language. That follows Rebbi Aqiba who says, these are expressions of additions. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist”, since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language.

Jerusalem Talmud Sotah 8:2

Jerusalem Talmud Sotah 8:3

Would it not be reasonable that “the commanders should take charge at the head of the people” and then “the Cohen shall come close”? He who directs them should inform them! The text is not in the correct order. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads). Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.

Jerusalem Talmud Sotah 8:3

Jerusalem Talmud Sotah 8:5

HALAKHAH: “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men] who had the power to object, should not object. Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done. Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend, always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams, and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded?

Jerusalem Talmud Sotah 8:5

Jerusalem Talmud Sotah 8:7

HALAKHAH: “Your heart should not soften,” etc. It is written: “From the radiation that surrounds Him, His clouds,” against their cavalry squads, “passed,” against their cohorts. “Hailstorm,” against their missile throwers. “And embers,” against their throwing machines. “Of fire,” against their naphta. “He thundered from Heaven,” against their torches. “The Most High made His voice heard,” against the sound of their horns. “He sent His arrows,” against their arrows. “And dispersed them,”, this teaches that they were dispersing them. Rebbi Abba bar Cahana said, this teaches that they were in rectangular formations, that the arrows dispersed them but the lightnings were bringing them together. “Lightnings,” against their swords. “And confused them,” He confused them, made them disoriented, and felled their standard. Rebbi said, the expression “and confounded them” means only pestilence, as it is written: “He will confuse them in a great confusion until He destroyed them.”

Jerusalem Talmud Sotah 8:7

Jerusalem Talmud Sotah 8:8

“ ‘To save you’, that is the camp of the Ark.” But some say, that is the Name which was given in the Ark, as it was stated’: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written: “Moses and the Ark of the Eternal’s covenant did not move from the camp.” The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one, and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: “Woe to us, who will save us from this mighty god?” A word [which shows that] they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. “Saul said to Aḥiya: present God’s Ark”. But was the Ark not at Qiryat Ye‘arim? What do the rabbis with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rebbi Jehudah ben Laqish: “The Ark, Israel, and Jehudah, dwell in huts.”. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover that was in the walls, since the Temple was not yet built.

Jerusalem Talmud Sotah 8:8

Jerusalem Talmud Sotah 8:10

The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.” “That will be for Me for your generations.” It was stated, Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this be for Me, for all your generations.”

Jerusalem Talmud Sotah 8:10

Jerusalem Talmud Sotah 8:11

One anoints kings only at a spring, as it was said: “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written: “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing! But Joaḥaz because of his brother Joakim who was two years his elder. But did not Josiahu hide it? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel.” What is written after that? “The levitic Cohanim should not.”

Jerusalem Talmud Sotah 8:11

Jerusalem Talmud Sotah 8:12

Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written: “The first born Joḥanan”? The first in kingdom. Rebbi Joḥanan said, Shallum is Sedekia. But is not written: “The third Sedekiah, the fourth Shallum”? The third to be born, the fourth in kingdom. “Sedekiah” because he accepted the judgment on himself. “Shallum” because in his days the dynasty of David was completed. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written: “The king of Babylon made his uncle Mattaniah king in his stead and changed the latter’s name to Sedekiah.”

Jerusalem Talmud Sotah 8:12

Jerusalem Talmud Sotah 8:13

Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated: “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written: “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark, there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll.

Jerusalem Talmud Sotah 8:13

Jerusalem Talmud Sotah 8:14

Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.

Jerusalem Talmud Sotah 8:14

Jerusalem Talmud Sotah 8:15

How did Beṣalel make the Ark? Rebbi Ḥanina said, he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim. Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

Jerusalem Talmud Sotah 8:15