yose

R. Yose b. Hanina said: What is meant by what is written, “And I will take away his blood out of his mouth and his detestable things from between his teeth, and he also shall be a remnant for our God?” (Zechariah 9:7). “And I will take away his blood out of his mouth”: this refers to their sacrificial shrines.“ And his detestable things from between his teeth”: this refers to their oracles. “And he also shall be a remnant for our God”: these are the synagogues and houses of learning in Edom.

Whom does the Mishnah follow? Neither the First Tanna nor R. Eliezer son of R. Yose nor R. Shimon b. Gamaliel, as it has been taught: If they read the Megillah in the first Adar and the year was then intercalated they read in the second Adar, since all the mitzvot which are to be performed in the second Adar are performed in the first, except the reading of the Megillah.

R. Eliezer son of R. Yose says that it is not to be read [again] in the second Adar, because all mitzvot that are to be performed in the second Adar may be performed in the first.

R. Shimon b. Gamaliel says in the name of R. Yose that it is to be read again in the second, because all mitzvot which are to be performed in the second Adar may not be performed in the first. They all however agree in regard to mourning and fasting, that they are forbidden on [the fourteenth and fifteenth of] both.

Does not R. Shimon b. Gamaliel here say the same thing as the First Tanna? R. Papa said: They differ on the question of the special portions: the First Tanna holds that these should ab initio be read in the second [Adar], but if they have been read in the first, it is sufficient, except for the reading of the Megillah, which even though it has been read in the first [Adar], must be read again in the second. R. Eliezer son of R. Yose

Which authority then [does our Mishnah follow]? If [you say] the First Tanna, there is the difficulty of gifts. If [you say] R. Eliezer son of R. Yose, there is the difficulty of the reading of the Megillah also. If [you say] R. Shimon b. Gamaliel, there is the difficulty of the series of special portions.

R. Hiyya b. Abin said in the name of R. Yohanan: The halakhah follows R. Simon b. Gamaliel, who said it in the name of R. Yose.

R. Yohanan said: Both of them [R. Shimon and R. Eliezer son of R. Yose] based their opinions on the same text, In every year.” R. Eliezer son of Yose reasoned: “In every year”; just as in most years Adar is next to Shevat, so too here Adar is next to Shevat. R. Shimon b. Gamaliel reasoned:

R. Yohanan said: Both of them [R. Shimon and R. Eliezer son of R. Yose] based their opinions on the same text, In every year.” R. Eliezer son of Yose reasoned: “In every year”; just as in most years Adar is next to Shevat, so too here Adar is next to Shevat. R. Shimon b. Gamaliel reasoned:

And what does R. Eliezer son of R. Yose do with this “second”? He requires it for the statement of R. Shmuel b. Judah. For R. Shmuel b. Judah said: At first they [Mordecai and Esther] decreed the observance of Purim only in Shushan, but afterwards throughout the world.

They objected: R. Meir says that Kohelet does not defile the hands, and that about the Song of Songs there is a dispute. R. Yose says that the Song of Songs defiles the hands, and about Koheleth there is a difference of opinion. R. Shimon says that Koheleth is one of those matters in regard to which Beth Shammai were lenient and Beth Hillel stringent, but Ruth and the Song of Songs and Esther [certainly] make the hands unclean. Shmuel concurred with R. Joshua.

R. Meir says: Esther was composed under the inspiration of the holy spirit, as it says, “And the thing became known to Mordecai” (2:22). Yose b. Durmaskit said: Esther was composed under the inspiration of the holy spirit, as it says, “But on the spoil they laid not their hands” (9:10).

How have you explained [the Mishnah]? As not agreeing with R. Meir. What about the end of the mishnah: There is no difference between a serving [high] priest and one whose time has passed except the bull of Yom HaKippurim and the tenth of the ephah. But we can infer that in all other matters they are the same; and so we come to the view of R. Meir, as it has been taught, If something happened to disqualify him and they appointed another priest to take his place, when the first returns to his service the second is still liable to all the obligations of the high priesthood, the words of R. Meir. R. Yose said: The first returns to his service whereas the second is not qualified to act as a high priest or as an ordinary priest.

R. Yose further said: It happened with R. Jose b. Ulam from Tziporri that a disqualification occurred to the high priest and they appointed him in his place, and the case eventually came before the Sages and they said: The first returns to his service. The second is not qualified to act either as a high priest or as an ordinary priest:

Rather it follows the following Tannaim: R. Ishmael son of R. Yose said: Why did the Sages list these? Because when the exiles returned they found these cities [still walled] and sanctified them; the others were annulled when the land’s [sanctity] was annulled. Thus he holds that the first holiness sanctified it for its time but not for the future.

And they raised a contradiction with the following: R. Ishmael son of R. Yose said: Were these all? Has it not already been said, “Sixty cities, all the region of Argob”, And it is written, “All these were fortified cities with high walls” (Deuteronomy 3:4-5)? Why then did the Sages list these? Because when the exiles returned, they found these [still walled] and sanctified them.

Two Tannaim report R. Ishmael son of R. Jose differently. Or if you like, I can say that the latter is from R. Elazar b. Yose, as it has been taught: R. Eleazar b. Yose says: “That has [no] wall” (Leviticus 25:30) even though it does not have one now, but it had in previous times.

Two Tannaim report R. Ishmael son of R. Jose differently. Or if you like, I can say that the latter is from R. Elazar b. Yose, as it has been taught: R. Eleazar b. Yose says: “That has [no] wall” (Leviticus 25:30) even though it does not have one now, but it had in previous times.

When he showed the riches of his glorious kingdom (Esther 1:4): R. Yose b. Hanina said: This shows that he arrayed himself in priestly robes. It is written here, “And the riches of his glorious [tif’eret] kingdom,” and it is written elsewhere [in connection with the priestly garments], “For splendor and for glory, [tif’eret]” (Exodus 28:2).

White [hur], fine cotton [karpas] and blue. What is hur? Rav said: Fine lace-work (harei harei). Shmuel said: He spread for them carpets of white silk. Karpas: R. Yose b. Haninah said: [this means] cushions of velvet (karim shel pasim).

“And the queen Vashti refused” (Esther 1:12). She was immodest, as the Master said above, that both of them had licentious intention. Why then would she not come? — R. Yose b. Hanina said: This teaches that leprosy broke out on her. In a Baraitha it was taught that Gabriel came and fixed a tail on her.

So that they should not discover that she was a Jew. R. Nehemiah said: So that Israel should not say, We have a sister in the palace, and so should neglect [to pray for] mercy. R. Yose said: So that he should always be at hand for her. R. Shimon b. Menassiah said: [She said], Perhaps God will notice and perform a miracle for us

From where does a man read the Megillah and thereby fulfil his obligation? Rabbi Meir says: all of it. Rabbi Judah says: from “There was a Jew” (Esther 2:5). Rabbi Yose says: from “After these things” (3:1).

GEMARA. Who is the Tanna that holds that [even if] the deaf person has read, it does not count? R. Matanah said: R. It is R. Yose, as we have learned: One who read the Shema but doesn’t make it heard to his ears, he has fulfilled his obligation. R. Yose says that he has not fulfilled his obligation.

GEMARA. Who is the Tanna that holds that [even if] the deaf person has read, it does not count? R. Matanah said: R. It is R. Yose, as we have learned: One who read the Shema but doesn’t make it heard to his ears, he has fulfilled his obligation. R. Yose says that he has not fulfilled his obligation.

But how do we know that [our Mishnah] follows R. Yose and even if the deaf person has read, it does not count? Perhaps it follows R. Judah, and [what it means is that] the deaf person should not read, but if he has read, his reading is accepted?

Then that which was taught by R. Judah the son of R. Shimon b. Pazzi: One who can speak but not hear may set aside terumah ab initio. Whose view is this? If you say, R. Judah, he holds that this is only ex post facto, but not ab initio. If you say R. Yose, he invalidates the action even ex post facto.

What then will you say? That it follows R. Judah, and that he allows it even ab initio? What about this which has been taught: One should not bless birkat hamazon in his heart, but if he does do so, he has fulfilled his obligation. Whose opinion is this? It is neither that of R. Judah nor that of R. Yose. For if it were R. Judah, it would allow this even ab initio, and if R. Yose, it would disallow it even ex post facto.

What then will you say? That it follows R. Judah, and that he allows it even ab initio? What about this which has been taught: One should not bless birkat hamazon in his heart, but if he does do so, he has fulfilled his obligation. Whose opinion is this? It is neither that of R. Judah nor that of R. Yose. For if it were R. Judah, it would allow this even ab initio, and if R. Yose, it would disallow it even ex post facto.

This is the general principle: Any matter whose commandment is during the day, is valid all day. Any matter whose commandment is during the day, is valid all day. To include the arrangement of the cup and the removal of the cups, and like R. Yose,

as it has been taught: R. Yose says: If he removed the old [showbread] in the morning and set the new one in the evening, there is no harm.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

The Rabbis, however, hold that he does derive benefit, like R. Yose, as it has been taught: R. Jose said: ... All my life I was troubled by this verse, “And you shall grope at noonday as the blind gropes in darkness” (Deuteronomy 28:29). Now why should a blind person care whether it is dark or light?

Two amoraim in the West [Palestine] differed over this: R. Yose b. Abin and R. Yose b. Z’vida. One said, it is because he creates jealousy in the work of the creation, and the other says it is because he makes the qualities of the Holy One, blessed be He, acts of mercy, whereas they are only decrees.

Two amoraim in the West [Palestine] differed over this: R. Yose b. Abin and R. Yose b. Z’vida. One said, it is because he creates jealousy in the work of the creation, and the other says it is because he makes the qualities of the Holy One, blessed be He, acts of mercy, whereas they are only decrees.

GEMARA. Townspeople who sold the town square. Rabbah b. Bar Hanah said in the name of R. Johanan: This is the view of R. Menahem b. Yose the anonymous author, but the sages that there is no sanctity in the town square.

What is the reason of R. Menahem b. Yose? — Because the people pray in it on fast days and at gatherings of the ma’amad. And the rabbis? — That happens only on occasion.

Mishnah: "The blind person is not exiled—words of Rabbi Yehudah. Rabbi Meir says: He is exiled. The hater is not exiled. Rabbi Yose says: "The hater is put to death because he is like a forewarned [ox]". Rabbi Shimon says: "There are haters which are exiled and haters which are not. This is the rule: Anyone for whom it is possible to say that they knew they were killing is not exiled; that they didn't know they were killing, behold they are exiled."

"Rabbi Yose says: The hater is killed." etc. But they didn't warn him? [In order to be executed in Jewish law, one has to be warned that their action is punishable by death by two witnesses]. Our mishnah is Rabbi Yose bar Yehudah, as it is taught [in a baraita]: Rabbi Yose bar Yehudah says: "A colleague does not need warning because warning was only given to distinguish between accidental and intentional." [And we assume that colleagues know the law and are thus, if sinning, sinning intentionally].

"Rabbi Yose says: The hater is killed." etc. But they didn't warn him? [In order to be executed in Jewish law, one has to be warned that their action is punishable by death by two witnesses]. Our mishnah is Rabbi Yose bar Yehudah, as it is taught [in a baraita]: Rabbi Yose bar Yehudah says: "A colleague does not need warning because warning was only given to distinguish between accidental and intentional." [And we assume that colleagues know the law and are thus, if sinning, sinning intentionally].

"Rabbi Yose says: The hater is killed." etc. But they didn't warn him? [In order to be executed in Jewish law, one has to be warned that their action is punishable by death by two witnesses]. Our mishnah is Rabbi Yose bar Yehudah, as it is taught [in a baraita]: Rabbi Yose bar Yehudah says: "A colleague does not need warning because warning was only given to distinguish between accidental and intentional." [And we assume that colleagues know the law and are thus, if sinning, sinning intentionally].

Rabbi Yose bar Yehudah says: 'Originally, both unintentional and intentional [murderers] would rush to the cities of refuge, and the courts would send for them and bring them out of there [for judgement]. One who was liable for death by the court, they would put him to death; one who was not liable for death they would exempt him; one who was liable for exile, they would return him to his place, as it is said: "The congregation will return him to the city of his refuge" (Numbers 35:25).'"

"Anyone who loves to learn in public, that is his reward." And this is [similar to] what Rabbi Yose bar Rabbi Hanina said: "What is that which is written, 'The sword on the sorcerers (badim), that they be made fools of!' (Jeremiah 50:36)? A sword on the necks of those who hate the students of the Sages who sit and busy themselves with Torah alone (bad ve-bad). And that is not all, for they are foolish! It is written here 'that they be made fools of' (Jeremiah 50:36), and it is written there 'that we have done foolishly' (Numbers 12:11). And that is not all, for they are sinners! As it says, 'and that we have sinned' (Numbers 12:11)." And if you want to say from [that they are sinners] from here: "Princes of Zoan have become fools" (Isaiah 19:13).