rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God. Rebbi Jonah said, he is holy, but his student is not holy. Rebbi Abun said, because he never looked at her. But the rabbis of Caesarea say, he never had an involuntary emission. The slave girl of Rebbi Samuel ben Rav Isaac said, I was washing my master’s garments. I never saw a bad thing on my master’s garments. It is written: Geḥazi drew near to push her away. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

Jerusalem Talmud Sanhedrin 10:49

Jerusalem Talmud Sanhedrin 10:51

You find [written] when Naˋaman, the army commander of the king of Aram, came to him with his horses and his chariot. Rebbi Joḥanan said, it is written with his horse. He wanted to give him gold and silver, stolas and garments, precious stones and pearls, but he did not accept. That is what is written: He insisted that he take, but he refused. Geḥazi came and said, by the living Eternal, if I would run after him and take anything from him. “A defect” is written. He went, met him, took what he took, and hid it in his upper storey. He came to Elisha, who asked him, from where to where, Geḥazi? You refused the reward of the just! He answered, your servant did not go here or there. But he said, did not my thoughts go when a man turned from his carriage towards you; is it time to take silver and gold; is it time to take precious stones and pearls? Therefore, Naˋaman’s skin disease shall cling to you. It is written: Four men afflicted with skin disease were at the door of the gate. Who were they? Rebbi Jehudah in the name of Rav: They were Geḥazi and his three sons.

Jerusalem Talmud Sanhedrin 10:51

Jerusalem Talmud Sanhedrin 10:52

It is written: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses. One in the ways of the world, and one because he pushed Geḥazi away.

Jerusalem Talmud Sanhedrin 10:53

Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe. Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi. At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends; it is up to Me to lead them to good deeds and to make them friends one to the other.

Jerusalem Talmud Sanhedrin 10:53

Jerusalem Talmud Sanhedrin 10:54

MISHNAH: The generation of the Deluge has no part in the World to Come and they do not stand in judgment, as it is said: My Spirit shall not judge man forever. The people of Sodom have no part in the World to Come but they stand in judgment. Rebbi Neḥemiah says, neither of them stands in judgment, as it is said: Therefore, evildoers shall not rise in judgment, nor sinners in the company of the just. Therefore, evildoers shall not rise in judgment, that is the generation of the Deluge, nor sinners in the company of the just, these are the people of Sodom. They said to him, in the company of the just they will not rise; they will stand in the company of evildoers.

Jerusalem Talmud Sanhedrin 10:56

It was stated: Rebbi Neḥemiah says, one understands it from what was said My Spirit shall not judge man forever. Rebbi Jehudah says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall give My Spirit into people. Rebbi Simeon says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, My Spirit shall not judge him, I shall not bring it back into its sheath. Rebbi Joshua ben Levi said, mainly their scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place. What is in its heat? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them. That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? He brought me up from the noisy pit, from miry mud. What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment and then take part in the World to Come? Because the scoffer will not hear rebuke.

Jerusalem Talmud Sanhedrin 10:56

Jerusalem Talmud Sanhedrin 10:58

MISHNAH: The generation of the desert has no part in the World to Come, as it is said: in this desert they shall be terminated and there they will die, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. The band of Korah will not be resurrected in the future, as it is said the earth covered them; they were lost from among the congregation, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, the Eternal kills and brings to life, He sends down into the pit and raises up.

Jerusalem Talmud Sanhedrin 10:58

Jerusalem Talmud Sanhedrin 10:59

HALAKHAH: “The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says, what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says, those freed by the Eternal shall return. Rebbi says, these and those have part in the World to Come. What is the reason? It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

Jerusalem Talmud Sanhedrin 10:59

Jerusalem Talmud Sanhedrin 10:60

The band of Korah will not have part in the Future World and not be resurrected in the future. What is the reason? The desert covered them, in this world; they were lost from among the congregation, in the future. It was stated: Rebbi Jehudah ben Bathyra says, one understands from what is said, I erred like a lost sheep; look after Your servant, that just as the lost object mentioned there at the end will be searched for, so also the lost object mentioned here at the end will be searched for.

Jerusalem Talmud Sanhedrin 10:61

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die. Rebbi Joshua ben Levi said, Hannah prayed for them. This follows Rebbi Joshua ben Levi, as Rebbi Joshua ben Levi said: Korah’s band was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts up.

Jerusalem Talmud Sanhedrin 10:61

Jerusalem Talmud Sanhedrin 10:62

MISHNAH: The Ten Tribes will not return in the future, as it is said, He threw them into another country like this day. As this day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Eliezer says, like this day, as the day gets dark and then light, so also they for whom there was darkness there will be light in the future.

Jerusalem Talmud Sanhedrin 10:62

Jerusalem Talmud Sanhedrin 10:63

HALAKHAH: “The Ten Tribes,” etc. The Ten Tribes have no part in the World to Come, and will not see the future. What is the reason? He threw them into another country like this day. As the day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Simeon ben Jehudah from Kefar-Ikos said in the name of Rebbi Simeon: If their behavior remains as on this day, they will not return; otherwise, they will return.

Jerusalem Talmud Sanhedrin 10:63

Jerusalem Talmud Sanhedrin 10:64

Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written, who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written, nothing is hidden from His heat.

Jerusalem Talmud Sanhedrin 10:64

Jerusalem Talmud Sanhedrin 10:65

Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ has no part in the World to Come. What is the reason? They were traitors to the Eternal for they produced foreign children. Now a new Moon shall eat their parts.

Jerusalem Talmud Sanhedrin 10:66

Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised. The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments. But he who says bastards, from their fathers. Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me. It is not written “to a rebellious people” but to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day. Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas: one inside the river Sanbation, one to Daphne of Antiochia, and one on whom the Cloud descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? You went in the way of your sister and I gave her cup into your hand. So when they return, they will return from three diasporas. What is the reason? To tell the prisoners, leave, those who were exiled inside the river Sanbation; those in darkness, become visible, those upon whom the Cloud descended and covered them; on the roads they are grazing and on all plains is their pasturage, those who were exiled to Daphne of Antiochia.

Jerusalem Talmud Sanhedrin 10:66

Jerusalem Talmud Sanhedrin 10:68

HALAKHAH: “The people of a seduced town,” etc. A town but not a village, a town but not a fortified place. This means, from five to ten, the words of Rebbi Meïr; Rebbi Jehudah says, from one hundred up to a majority of the tribe. If two seduced two, is it possible to try the two who had seduced two both as seducers and as seduced? If there were proselytes and residents, are they counted for the majority? If there were menageries for wild animals, birds, or fish; birds flying higher than ten [handbreadths], what are the rules?

Jerusalem Talmud Sanhedrin 10:68

Jerusalem Talmud Sanhedrin 10:69

Rebbi Simeon says, burning is worse than stoning, but the rabbis teach that stoning is worse than burning. Rebbi Simeon says, strangulation is worse than decapitation; but the rabbis teach that decapitation is worse than strangulation.

Jerusalem Talmud Sanhedrin 10:69

Jerusalem Talmud Sanhedrin 10:71

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? Let us hear from the following: Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. The sancta of a seduced town, Rebbi Joḥanan said, one cannot commit larceny with them; Rebbi Simeon ben Laqish said, one can commit larceny with them. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: According to your opinion that one can commit larceny with them, should one not state that “six purification offerings are left to die”? He answered, because in this case even an elevation offering dies. Rebbi Hila in the name of Rebbi Simeon ben Laqish: One can commit larceny with them because of sancta of an apostate. Should they not be sacrificed? Because of the sacrifice of an evildoer is an abomination. Rebbi Uqba said, also in the following they disagree: If a bull was led out to be stoned when its witnesses were found to be perjured, Rebbi Joḥanan said, the first to come acquires it; Rebbi Simeon ben Laqish said, it was false despair. Similarly, if a slave was led out to be executed when its witnesses were found to be perjured, Rebbi Joḥanan said, he acquired himself; Rebbi Simeon ben Laqish said, it was false despair.

Jerusalem Talmud Sanhedrin 10:71

Jerusalem Talmud Sanhedrin 10:72

MISHNAH: All its spoils you shall collect in its public square. If it has no public square, one creates a public square in it. If its public square was outside, one collects it inside, for it is said: In its public square you shall burn the town and all its spoils in fire; its spoils but not Heaven’s spoils. From here they said that dedicated objects in it shall be redeemed, heaves shall be left to rot, Second Tithes and Holy Scriptures shall be put away. Totally for the Eternal, your God. Rebbi Simeon said, if you judge the seduced town, I will credit it for you as if you brought an entire elevation offering before Me. It shall be an eternal mound, it shall not berebuilt. It should not even be made into gardens and orchards, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, it shall not be rebuilt as it was but it may be made into gardens and orchards. Nothing of what should be destroyed shall stick to your hands, so the Eternal may change from His anger to grant you mercy, have mercy on you and increase you, etc. Any time evildoers are in the world, anger is in the world; when the evildoers are lost from the world, anger passes away from the world.

Jerusalem Talmud Sanhedrin 10:72

Jerusalem Talmud Sanhedrin 10:73

HALAKHAH: All its spoils you shall collect, etc. Rebbi Simeon said, is there not an argument de minore ad majus about this? Since properties, which have no knowledge of good or bad, but because they caused the just to dwell with the evildoers the Torah said, should be burned, if somebody has the intention of influencing his neighbor and influences him from good ways to bad ones, not so much more? Rebbi Eleazar said, the matter is demonstrated by Lot who dwelt in Sodom only because of his money but left there with his hands on his head. This is what is written: Quickly escape to there; it is enough for you that you escape with your life.

Jerusalem Talmud Sanhedrin 10:73

Jerusalem Talmud Sanhedrin 10:75

Totally, for the Eternal. your God. Nothing of what should be destroyed shall stick to your hands. It was stated: Rebbi Simeon ben Eleazar says, they did not rebuild it but built another town. After it was built, you are permitted to dwell there. Rebbi Yose and Rebbi Joshua ben Qorḥa say, why does the verse say, who would build this town, Jericho? That one may not build another town and call it Jericho, or Jericho and call it another town. And so He says, you shall not continue to return on this way, you may not return for dwelling; you may return for peddling, business, or to conquer the land.

Jerusalem Talmud Sanhedrin 10:75

Jerusalem Talmud Sanhedrin 11:4

MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.

Jerusalem Talmud Sanhedrin 11:4

Jerusalem Talmud Sanhedrin 11:6

Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: he is punishable only if he steals money. Rebbi Zeˋira in the name of Rebbi Hoshaia: he is punishable only if he shows contempt for money. What means showing contempt for money? Where do we hold? If about him who says, here you have five and give me for three, he is an idiot. Here you have three and give me for five, he is a regular person. But we deal with one who says, here you have five and give me for five.

Jerusalem Talmud Sanhedrin 11:6

Jerusalem Talmud Sanhedrin 11:7

What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Zeˋira asked: but if he intended to rob (for copulation), he is not a robber. What is a robber according to Rebbi Zeˋira? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian, etc.

Jerusalem Talmud Sanhedrin 11:7

Jerusalem Talmud Sanhedrin 11:8

What is the reason of Rebbi Joḥanan ben Beroqa? Of the Children of Israel. What is the reason of the rabbis? Of his brothers, not his sons. What is the reason of Rebbi Jehudah? Of his brothers, even partially his brother. What is the reason of the rabbis? Of his brothers, unless he be totally his brother.

Jerusalem Talmud Sanhedrin 11:8

Jerusalem Talmud Sanhedrin 11:11

Another explanation: You shall get up, from here that the Temple should be built only on the height of the world. What is the reason? For on My Holy Mountain, on the mountain of the height of Israel shall I plant it, that it may sprout branch and carry fruit. And you shall come, to include the court at Jabneh. Rebbi Zeˋira says, to ask.

Jerusalem Talmud Sanhedrin 11:12

A rebellious Elder who instructed to act and acted is punishable. If he instructed but did not act, he is not prosecutable. If he instructed not for application, he is not prosecutable. If he instructed for application, even if he himself did not act, he is punishable. Rebbi Hila said, Rebbi Ismael stated thus: Who would act, even in he did not act himself. Rav Huna said, if he was instructing for practice and later a case came up, one acts on his instruction. If he taught it on the occasion of a case, one acts on it for others but not for himself.

Jerusalem Talmud Sanhedrin 11:12

Jerusalem Talmud Sanhedrin 11:13

Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found. A crown of the elderly are grandchildren; the glory of children are their parents. The glory of the young is their force; the splendor of the elderly is white hair. And it says, before his Elders in honor. It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher.

Jerusalem Talmud Sanhedrin 11:13