Jerusalem Talmud Sotah Chapter 5

כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ שֶׁנֶּאֱמַר וּבָאוּ וּבָאוּ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל שֶׁנֶּאֱמַר נִטְמְאָה נִטְמְאָה דִּבְרֵי רִבִּי עֲקִיבָה. אָמַר רִבִּי יְהוֹשֻׁעַ כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶּן הַקַּצָּב. רִבִּי אוֹמֵר שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמָאָה נִטְמָאָה אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כול׳. אֲנָן תַּנִּינָן בָּאוּ בָּאוּ. אִית תַּנָּיֵי תַנֵּי וּבָאוּ וּבָאוּ. מָאן דָּמַר בָּאוּ בָּאוּ. רִבִּי עֲקִיבָה. וּמָאן דָּמַר וּבָאוּ וּבָאוּ. רִבִּי יִשְׁמָעֵאל. אֲנָן תַּנִּינָן נִטְמְאָה נִטְמְאָה. אִית תַּנָּיֵי תַנֵּי וְנִטְמָאָה וְנִטְמָאָה. מָאן דָּמַר נִטְמְאָה נִטְמְאָה. רִבִּי עֲקִיבָה. וּמָאן דָּמַר וְנִטְמְאָה וְנִטְמְאָה. רִבִּי יִשְׁמָעֵאל. תַּנֵּי בוא ובה. וְכָתוּב כֵּן. כַּיי דָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. גּוֹרְעִין לִדְרוֹשׁ מִתְּחִילָּתָהּ לְסוֹפָהּ. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יִרְמְיָה. וַאֲפִילוּ בְאֶמְצַע הַתֵּיבָה. וְיָצַקְתָּ עָלֶיהָ שֶׁמֶן. וְיָצַקְתָּ שֶׁמֶן מִנְחָה. לְרַבּוֹת אֶת כָּל הַמְנָחוֹת לִיצִיקָה. הַמְאָרְרִים. אָמַר רִבִּי תַנְחוּמָא. מִינְיָין הַמְאָרְרִים. כְּנֶגֶד מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים שֶׁיֵּשׁ בָּהּ. וּכְנֶגֶד מָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים שֶׁיֵּשׁ בּוֹ. וְהָא תַנִּינָן. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ עַל כְּל בִּיאָה וּבִיאָה שֶׁהִיא מְקַבֶּלֶת אֶת בַּעֲלָהּ לְאַחַר הַבּוֹעֵל כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. הִיא עַל יְדֵי שֶׁדַּרְכָּהּ לֵיאָסֵר בֵּין לוֹ בֵין לְאַחֵר הִיא נִבְדֶּקֶת. אֲבָל הוּא לִכְשֶׁיַּשְׁתֶּה הוּא נִבְדַּק. בָּדְקוּ אוֹתוֹ וְלֹא בָדְקוּ אוֹתָהּ. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. הֲרֵי לֹא הוּכְּרָה. אֶלָּא אֲנִי אוֹמֵר. מַיִם מְגוּלִּין שָׁתָת וְנִצְּבֵית. הָכֵין לָא הֲווֹן בָּעֵיי מִיבְדְּקוּנַיהּ אֶלָּא כְדוֹן. אֶלָּא אֲנִי אוֹמֵר. עִם אֲחֵרוֹת נִסְתָּר. וְלֹא כֵן סַבְרִנָן מֵימַר. לִכְשֶׁיַּשְׁתֶּה הוּא נִבְדַּק. תִּיפְתָּר שֶׁהָיָה הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת וּבָדְקוּ אוֹתוֹ וְלֹא בָדְקוּ אוֹתָהּ. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. הֲרֵי לֹא הוּכְּרָה. אֶלָּא אֲנִי אוֹמֵר. מַיִם מְגוּלִּין שָׁתָת וְנִצְּבֵית. הָכֵין לָא הֲווֹן בָּעֵיי מִיבְדְּקוּנַיהּ אֶלָּא כְדוֹן. אֶלָּא אֲנִי אוֹמֵר. עִם אֲחֵרִים נִסְתְּרָה. מֵעַתָּה גֵירַשׁ יְהֵא מוּתָּר בָּהּ. תִּיפְתָּר שֶׁהָיָה הוּא שׁוֹגֵג וְהִיא מֵזִידָה. וּבָדְקוּ אוֹתָהּ וְלֹא בָדְקוּ אוֹתוֹ. הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת. פְּשִׁיטָא שֶׁהִיא מוּתֶּרֶת לְבֵיתָהּ. גֵירַשׁ. מַהוּ שֶׁיְּהֵא מוּתָּר בָּהּ. אֶיפְשַׁר לוֹמַר מֵזִיד בָּהּ. וְאַתְּ אָמַר הָכֵין. הוּא שׁוֹגֵג וְהִיא מֵזִידָה. פְּשִׁיטָא שֶׁהִיא אֲסוּרָה לְבֵיתָהּ. גֵירַשׁ. מַהוּ שֶׁיְּהֵא מוּתָּר בָּהּ. אֶיפְשַׁר לוֹמַר יוֹצֵאת מִתַּחַת יָדוֹ וְתֵאמַר הָכֵין. וּמְנַיִין שֶׁהַדָּבָר תָּלוּי בָהּ. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. כְּתִיב וְאֶל אֵשֶׁת עֲמִיתְךָ לֹא יִתֵּן שְׁכָבְתְּךָ לְזָרַע לְטָמְאָה בָהּ. בָּהּ הַדָּבָר תָּלוּי. אִם הָיְתָה מֵזִידָה אֲסוּרָה. שׁוֹגֶגֶת מוּתֶּרֶת.

MISHNAH: Just as the water checks her out so it checks him out, as it is said, “it will come, it will come”. Just as she is forbidden to the husband so she is forbidden to her paramour as it is said, “she was impure, she was impure,” the words of Rebbi Aqiba. Rebbi Joshua said, that was the inference of Zachariah the butcher’s son. Rebbi said, the two times it said, “she became impure, she became impure,” once for the husband and once for the paramour. 5:13 , 14 it is stated twice “she became impure”, meaning “she became forbidden”; cf. Chapter 4, Note 75 , and the Introduction. . HALAKHAH: “Just as the water checks her out,” etc. We stated “they came, they came”. Some Tannaïm stated “they will come, they will come”. He who said “they came, they came” is Rebbi Aqiba, he who said “they will come, they will come” is Rebbi Ismael. We stated “she became impure, she became impure”, some Tannaïm stated “and she became impure, and she became impure”. He who said “she became impure, she became impure” is Rebbi Aqiba, he who said “and she became impure, and she became impure” is Rebbi Ismael 8:1, Note 72 ; Nedarim 1:1 ; Šabbat 19:2; Babli Berakhot 31b and 18 other places). This means that any verse containing no linguistic feature noted as an exception in Gesenius-Kautzsch must be interpreted following the hermeneutical rules detailed in the introduction to Sifra . R. Ismael’s argument here is a straightforward application of his rule 3: בנין אב מכתוב אחד “meaning established by one verse”. Since both וּבָאוּ (vv. 22,27) and וְנִטְמָאָה (v. 29) [correctly in Midrash of the 32 Rules : וְהִיא נִטְמָאָה (vv. 13,14)] are well defined by the first occurrence, the second occurrence has the parallel meaning but refers to a different subject. That this second subject is the suspected adulterer is never indicated in the verse but since he is the only other person possibly being impure in this situation, the transfer of the meanings to him makes sense. R. Aqiba negates absolutely that “the Torah speaks in everyday language”. For him, any vaw prefixed to a word has a hidden meaning. [Since his co-student Aquila translated the Torah in this sense “before Rebbis Eliezer and Joshua” ( Megillah 1:11 fol. 71c, Babli 3a ), one may attribute this transformation of the Pentateuch into a book of codes to the tradition of their common teacher Rabban Joḥanan ben Zakkai.] R. Aqiba is not deterred by the fact that in וּבָאוּ the vav is both conjunctive and conversive; any vav that is translated even in the LXX by καὶ must indicate a duplication of meaning. If the duplication of subjects were not intended, then Scripture would have found a way to use only באו (or imperfect יבואו) without the vav . The Babli, 28a , takes notice only of the teachings of R. Aqiba. . It was stated, בוא ובה is transferred from the end of the first word to the beginning of the second to read וּבָא וּבָהּ “it will come, and into her”, implying that the water will come into somebody and into her, establishing that the presumed adulterer can also be checked out by the water. The technique of transferring letters is accepted not only by the Yerushalmi (also Nazir 5:1 , 43d line 67; Horaiot 1:3 , 46a, line 24) but possibly also in the Babli ( Yoma 48a , Baba batra 111b , Zebaḥim 25a , Bekhorot 44b ). (Such an argument is quite impossible in a paleo-Hebrew text where the words are separated by a physical divider. The technique of moving letters from the end of one word to the beginning of the following, so much in fashion in modern criticism, presupposes that a change occured at a late time when there were no longer any paleo-Hebrew texts in use.) . Is that written? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring. 1:6 : “You have to break it into little pieces and pour oil over it; [because] it is a flour offering”, speaking of a pan-fried offering. For some flour offerings it is only specified that oil has to be included, or that oil has to be put on it. From this verse one concludes that “putting on” or “mixing” means “pouring oil over the flour”. The argument here proposes to read וְיָצַקְתָּ שֶׁמֶן מִנְחָ֑ה instead of וְיָצַקְתָּ עָלֶיהָ שֶׁ֑מֶן מִנְחָה הִֽיא. This is based on the teaching of R. Aqiba who disregards masoretic accents in all cases (cf. H. Guggenheimer, The Scholar’s Haggadah , Northvale NJ 1995, pp. 306–307) but in the Babli (cf. Note 8) is strongly opposed by Rava who objects to applying a surgeon’s knife to a verse (cf. the explanations of R. Ḥananel in ‘ Arukh , s. v. גרע and Rashbam in Baba batra 111b, s. v. אלא .) . “The spell acting”. Rebbi Tanḥuma said, what is the count of “the spell acting”? It corresponds to the 248 parts of her body and the 248 parts of his body 1:8. A part is either a bone or a vital organ, such as the genitals. No talmudic source, in contrast to medieval rabbinic texts, makes a difference between the Number of parts of the male and those of the female. The implication of the sermon is that the bodies of adulterer and adulteress together bring on the evil spell. . Did we not state: “Just as the water checks her out so it checks him out”? Chapter 10, Notes 49 ff.) appears. Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water 8:5, in particular Notes 113 ff. and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written. 18:20 . : “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא. אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא לְטַמֵּא אֶת אֲחֵרִים לִימַּד עַל כִּכָּר הַשֵׁינִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רִבִּי יְהוֹשֻׁעַ מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁהָיִתָה אוֹמֵר עָתִיד דּוֹר אַחֵר לְטַהֵר אֶת כִּכָּר הַשְּׁלִישִׁי שֶׁאֵין לוֹ מִן הַתּוֹרָה שֶׁהוּא טָמֵא וַהֲלֹא עֲקִיבָה תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא שֶׁנֶּאֱמַר כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא. בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה כול׳. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. רַב וּשְׁמוּאָל. חַד אָמַר. בֵּין בִּתְרוּמָה בֵין בְּחוּלִין אָמַר רִבִּי עֲקִיבָה. וְחָרָנָה אָמַר. בִּתְרוּמָה אֲבָל לֹא בְחוּלִין. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹנָה. אָמְרֵי לָהּ רַב בְשֵׁם רִבִּי חִיָיה רוֹבָא. הַשְּׁלִישִׁי בָא מַחְמַת הַשֶּׁרֶץ. הֲוֵי אוֹמֵר. הוּא דוּ אָמַר. בֵּין בִּתְרוּמָה בֵין בְּחוּלִין אָמַר רִבִּי עֲקִיבָה. מַתְנִיתָא פְלִיגָא עַל רַב. אוֹכֶל מַעֲשֵׂר שֶׁהוּכְשָׁר בְּמַשְׁקֶה וְנָגַע בּוֹ טְבוּל יוֹם אוֹ יָדַיִים מְסוֹאֲבוֹת. מַפְרִישִׁין מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר בְטָהֳרָה מִפְּנֵי שֶׁהוּא שְׁלִישִׁי. וְהַשְּׁלִישִׁי טָהוֹר בְּחוּלִין. פָּתַר לְהָקֵל הוּא. בְּיָדַיִם שֶׁהֵן מִדִּבְרֵיהֶן. וְהָא תַנִּינָן טְבוּל יוֹם. תִּיפְתָּר בִּטְבוּל יוֹם בֵּית הַפְּרָס. אָמַר רִבִּי זְעִירָא. וַאֲפִילוּ תֵימַר. בִּטְבוּל יוֹם דְּבָר תּוֹרָה. שַׁנְיָיא הִיא דִּכְתִיב טָהוֹר טָמֵא. טָהוֹר לְחוּלִין מִבְּעוֹד יוֹם וְלִתְרוּמָה מִשֶּׁתֶּחְשָׁךְ. הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. אוֹ נֵימַר. טָהוֹר בְּמַגַּע וְטָמֵא בָאֲכִילָה. אָמַר לֵיהּ. כֵּלִים אֲמוּרִים בַּפָרָשָׁה. אִית לָךְ מֵימַר גַּבֵּי כֵלִים טְהוֹרִים בְּמַגַּע וּטְמֵיאִים בָאֲכִילָה. מַתְנִיתָא מְסַיְיעָא לְרַב. הָרִאשׁוֹן שֶׁבְּחוּלִין טָמֵא וּמְטַמֵּא וְהַשֵּׁינִי פוֹסֵל וְלֹא מְטַמֵּא וְהַשְּׁלִישִׁי נֶאֱכַל בִּנְזִיד הַדֶּמַע. הָא לַעֲשׂוֹתוֹ דֶמַע אָסוּר. וְאָסוּר דְּבַתְרָה. הָרִאשׁוֹן וְהַשֵּׁינִי שֶׁבַּתְּרוּמָה טְמֵאִין וּמְטַמְּאִין. וְהַשְּׁלִישִׁי פוֹסֵל וְלֹא מְטַמֵּא. וְהָרְבִיעִי נֶאֱכַל בִּנְזִיד הַקּוֹדֶשׁ. אִין תֵּימַר. הָא לַעֲשׂוֹתוֹ קוֹדֶשׁ אָסוּר. אַשְׁכָּחַת מֵימַר מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. דָּמַר רִבִּי בָּא בְשֵׁם רַב. שְׁלִישִׁי בָא מַחְמַת הַשֶּׁרֶץ וְהָרְבִיעִי מוּתָּר לַעֲשׂוֹתוֹ קוֹדֶשׁ. שֶׁלֹּא אָמְרוּ רְבִיעִי בַקּוֹדֶשׁ אֶלָּא בְקָדְשֵׁי הַמִּקְדָּשׁ מְקוּדָּשִׁין. אָמַר רִבִּי חוּנָה. וְלֹא בִתְרוּמָה אֲנָן קַיָימִין. וּתְרוּמָה אָסוּר לַעֲשׂוֹתָהּ קוֹדֶשׁ שֶׁלֹּא לְהַמְצִיא בָהּ תְּקָלָה. וְאָמוּר דְּבַתְרָה. הָרִאשׁוֹן וְהַשֵּׁינִי וְהַשְּׁלִישִׁי שֶׁבַּקּוֹדֶשׁ טְמֵאִים וּמְטַמְּאִים. וְהָרְבִיעִי פְסִיל וְלֹא מְטַמֵּא. וְהַחֲמִישִּׁי נֶאֱכַל בִּנְזִיד הַקּוֹדֶשׁ. אִין תֵּימַר. הָא לַעֲשׂוֹתוֹ קוֹדֶשׁ אָסוּר. וְכִי יֵשׁ חֲמִישִּׁי בַקּוֹדֶשׁ. וְאַתְּ אָמַר לֵית כֵּן. וְהָכָא לֵית כֵּן. אָמַר רִבִּי יוֹחָנָן. הַשְּׁלִישִׁי בָא מַחְמַת הַשֶּׁרֶץ אָסוּר לַעֲשׂוֹתוֹ תְרוּמָה. בָּעֵי קוֹמוֹי. אֲפִילוּ כְרִבִּי עֲקִיבָה. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. וַאֲפִילוּ כְּרִבִּי עֲקִיבָא וְלָמָּה. טְבוּל יוֹם פְּסִיל וְהַשֵּׁינִי פְסִיל. מַה טְבוּל יוֹם אֵינוֹ פוֹסֵל אֶת הַחוּלִין מִלַּעֲשׂוֹתָן תְּרוּמָה. אַף הַשֵׁנִי אֵינוֹ פוֹסֵל אֶת הַחוּלִין מִלַּעֲשׂוֹתָן תְּרוּמָה. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. שְׁלִישִׁי בָא מַחְמַת שֶׁרֶץ אָסוּר לַעֲשׂוֹתוֹ תְרוּמָה וּמוּתָּר לַעֲשׂוֹתוֹ קוֹדֶשׁ. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי יָסָא. מְטַמֵּא בַקּוֹדֶשׁ. וְאַתְּ אָמַר אָכֵן. אָמַר לֵיהּ. מִשּׁוּם מַעֲלָה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. עִיקַּר טוּמְאָתוֹ בַקּוֹדֶשׁ מִשּׁוּם מַעֲלָה. אָמַר רִבִּי יוֹסֵי. וְלָמָּה הוּא מְטַמֵּא בַקּוֹדֶשׁ. מִשֵּׁם מַעֲלָה. אָמַר רִבִּי יוּדָן. וַאֲפִילוּ כְרַבָּנִן דְּאִינוּן אָמְרִין. אֵין הַשְּׁלִישִׁי בְחוּלִין. וְלָמָּה הוּא אָסוּר. מְטַמֵּא בַקּוֹדֶשׁ. מִשֵּׁם מַעֲלָה. אָמַר לֵיהּ רִבִּי יוֹסֵי. וְלֵית אֲנָן צְרִיכִין שְׁמָעִין לֵיהּ מִן בַּר נַשׁ רַב. תַּמָּן אָמְרִין. מִמָּה שֶׁקִּילֵּס רִבִּי יְהוֹשֻׁעַ אֶת רִבִּי עֲקִיבָה הָדָא אָמְרָה. הֲלָכָה כְיוֹצֵא בוֹ. רַבָּנִן דְּקַיְסָרִין אָמְרִין. לְמִדְרָשׁוֹ קִילְּסוֹ. אֲבָל לְמַעֲשֶׂה אֵין הֲלָכָה כְיוֹצֵא בוֹ. דָּמַר רִבִּי אָחָא רִבִּי מַיְישָׁא בְשֵׁם רִבִּי לָעְזָר. לוֹקִין עַל הַשְּׁלִישִׁי שֶׁבְּמַעֲשׂה וַאֲפִילוּ כְּרִבִּי עֲקִיבָה. רִבִּי יוּדָן בְשֵׁם רִבִּי אִילַי. וַאֲפִילוּ כְּרִבִּי עֲקִיבָה אֵינָן לוֹקִין. לָמָּה. טְבוּל יוֹם פּוֹסֵל וְהַשֵּׁינִי פּוֹסֵל. מַה טְבוּל יוֹם אֵין לוֹ מַגַּע אֶצֶל הַחוּלִין. אַף הַשֵּׁינִי אֵין לוֹ מַגַּע אֶצֶל הַחוּלִין. אָמַר רִבִּי אֶלְעָזָר. כְּמִינְיָין הַחוּלִין כָּךְ מִינְיָין הַמַּעֲשֵׂר. וְאַתְיָיא כַּיי דָּמַר רִבִּי יוֹנָה רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בָּכַל חוּלִין אֲנָן קַיָימִין. וְאָהֵן פִּירְקָא מַעֲשֵׂר אִינּוּן. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ רִאשׁוֹן שֶׁבּוֹ אֵינוֹ מְחוּוָר. לֹא אוֹכַל אֵין כְּתִיב כָּאן אֶלָּא לֹא אָכַלְתִּי. אָמַר רִבִּי אַבָּא מָרִי. מִכֵּיוָן דִּכְתִיב כְּכָל מִצְוֹתֶיךָ אֲשֶׁר צִוִּיתָנִי. כְּמִי שֶׁאֵינוֹ מְחוּוָר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי מָנָא. מִפְּנֵי מַה אָמְרוּ. הַשֵּׁינִי שֶׁבַּחוּלִין מְטַמֵּא מַשְׁקֶה חוּלִין. מִפְּנֵי הַיָּדַיִם. [מַה הַיָּדַיִּם] שֶׁהֵן מִדִּבְרֵיהֶן מְטַמְּאוֹת מַשְׁקֶה חוּלִין. שֵׁינִי שֶׁהוּא מִדְּבַר תּוֹרָה לֹא כָּל שֶׁכֵּן. אִי מַה הַיָּדַיִּם סְפֵיקָן לְטַמֵּא אֶת אֲחֵרִים טָמֵא. אַף הַמַּשְׁקִין סְפֵיקָן לְטַמֵּא אֶת אֲחֵרִים טָמֵא. הָתִיב רִבִּי חֲנִינָא לְרִבִּי מָנָא. הֲרֵי אוֹכֵל אוֹכְלִין טְמֵאִין וְשׁוֹתֶה מַשְׁקִין טְמֵאִין סְפֵיקָן לְטַמֵּא אֶת אֲחֵרִים טָמֵא. וְהַמַּשְׁקִין הַיּוֹצְאִין מֵהֶן סְפֵיקָן לְטַמֵּא אֶת אֲחֵרִים טָמֵא. וְהָא שֵׁינִי שֶׁהוּא דְּבַר תּוֹרָה סְפֵיקוֹ לְטַמֵּא אֶת אֲחֵרִים טָהוֹר. אָמַר רִבִּי חֲנִינָה קוֹמֵי רִבִּי מָנָא. וְלֹא בִתְרוּמָה אֲנָן קַיָימִין. אָמַר לֵיהּ. וַאֲפִילוּ תֵימַר. בִּתְרוּמָה אֲנָן קַיָימִין. מַה אִית לֵיהּ טָמֵא יִטְמָא דְּבַר תּוֹרָה. לֹא רִבִּי עֲקִיבָה. תַּמָּן אָמְרִין. שְׁתֵּי שְׁאֵילוֹת שָׁאֲלָן חַגַּי הַנָּבִיא. אַחַת הֵשִׁיבוּ אוֹתוֹ כָּרָאוּי וְאַחַת לֹא הֵשִׁיבוּ לֹוֹ כָרָאוּי. הֵן יִשָּׂא אִישׁ בְּשַׂר קוֹדֶשׁ בִּכְנַף בִּגְדוֹ. כְּנַף תְּחִילָּה. בְּשַׂר קוֹדֶשׁ שֵׁינִי. לֶחֶם וְנָזִיד שְׁלִישִׁי. וְיַיִן וְשֶׁמֶן וּמַאֲכָל רְבִיעִי. וְכִי יֵשׁ רְבִיעִי בַקּוֹדֶשׁ. וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא. לֹא הֵשִׁיבוּ אוֹתוֹ כָרָאוּי. שֶׁיֵּשׁ רְבִיעִי בַקּוֹדֶשׁ. וַיֹּאמֶר חַגַּי אִם יִגַּע טְמֵא נֶפֶשׁ בְּכָל אֵלֶּה הַיִּטְמָא. אִם תִּהְיֶה כְּנַף טְמֵא נֶפֶשׁ וְנָגְעָה בְּכָל אֵלֶּה. הַיִּטְמָא. וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא. הֵשִׁיבוּ אוֹתוֹ כָרָאוּי. דָּמַר רִבִּי יִרְמְיָה רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. קוֹדֶם עַד שֶׁלּא גָזְרוּ רְבִיעִי בַקּוֹדֶשׁ שָׁאֲלָן. וְלָמָּה הוּא מְקַלְלָן. כְּאִינַּשׁ דְּבָעֵי עִילָּה עַל חַבְרֵיהּ. וּבֵיתָא מַה אִכְפַּת לָהּ. לֹא דוּ אָמַר וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הוּא. כְּמַה דָמַר רִבִּי סִימוֹן בַּר זַבְדִּי. גּוּלְגּוֹלְתּוֹ שֶׁלָּאָרְנָן הַיְּבוּסִי מָצְאוּ תַּחַת הַמִּזְבֵּחַ. רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּא בַּר כָּהֲנָא. בְּקִיאִין הָיוּ בְהֵיסֵיטּוֹת וְלֹא הָיוּ בְּקִיאִין בְּמַדָּפוֹת. הֵן יִשָּׂא אִישׁ בְּשַׂר קוֹדֶשׁ. שָׁאֲלָן. טְמֵא מֵת מְטַמֵּא בְהֵיסֵט. וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא. הֵשִׁיבוּ אוֹתוֹ כָרָאוּי. שֶׁאֵין טְמֵא מֵת מְטַמֵּא בְהֵיסֵט. שָׁאֲלָן. טְמֵא מֵת עוֹשֶׂה מַדָּף. וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא. לֹא הֵשִׁיבוּ אוֹתוֹ כָרָאוּי. שֶׁאֵין טְמֵא מֵת עוֹשֶׂה מַדָּף. רִבִּי תַנְחוּמָא רִבִּי פִינְחָס בְשֵׁם רִבִּי לֵוִי. עַל הַחֲמִישִּׁי בַקּוֹדֶשׁ שָׁאֲלָן. הֵן יִשָּׂא אִישׁ בְּשַׂר קוֹדֶשׁ בִּכְנַף בִּגְדוֹ. כְּנַף תְּחִילָּה. וּבְשַׂר קוֹדֶשׁ שֵׁינִי. לֶחֶם וְנָזִיד שְׁלִישִׁי. יַיִן וְשֶׁמֶן רְבִיעִי. וּמַאֲכָל חֲמִישִּׁי. שָׁאֲלָן. וְכִי יֵשׁ חֲמִישִּׁי בַקּוֹדֶשׁ. וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא. הֵשִׁיבוּ אוֹתוֹ כָרָאוּי. שֶׁאֵין חֲמִישִּׁי בַקּוֹדֶשׁ. וְלָמָּה הוּא מְקַלְלָן כְּאִינַּשׁ דְּבָעֵי עִילָּה עַל חַבְרֵיהּ. וּבֵיתָא מַה אִיכְפַּה לֵיהּ. וַיֹּאמֶר וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הוּא. כַּיי דָמַר רִבִּי סִימוֹן בַּר זְבִיד. גּוּלְגּוֹלְתּוֹ שֶׁלָּאָרְנָן הַיְּבוּסִי מָצְאוּ תַּחַת הַמִּזְבֵּחַ. תַּנֵּי. אָמַר רִבִּי יוֹסֵי. מְנַיִין לָרְבִיעִי בַקּוֹדֶשׁ שֶׁהוּא פָסוּל. וְדִין הוּא. מַה אִם מְחוּסָּר כִּיפּוּרִים שֶׁאֵינוֹ פָסוּל בִּתְרוּמָה הֲרֵי הוּא פָסוּל בַקּוֹדֶשׁ. שְׁלִישִׁי שֶׁהוּא פָסוּל בִּתְרוּמָה אֵינוֹ דִין שֶׁיִּפְסוֹל בַּקּוֹדֶשׁ. הֲרֵי לָמַדְנוּ לִשְׁלִישִׁי מִן הַכָּתוּב. וְלִרְבִיעִי מִקַּל וְחוֹמֶר. הָתִיב רִבִּי יוֹחָנָן. הָאוֹכֶל הַבָּא מַחְמַת טְבוּל יוֹם יוֹכִיחַ. שֶׁהוּא פוֹסֵל בַּתְּרוּמָה וְאֵינוֹ פוֹסֵל בַקּוֹדֶשׁ. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. אַתְיָיא דְרִבִּי יוֹסֵי כְשִׁיטָּת רִבִּי עֲקִיבָה רַבּוֹ. כְּמָה דְרִבִּי עֲקִיבָה אָמַר. יִטְמָא יִטְמָא דְּבַר תּוֹרָה. כֵּן רִבִּי יוֹסֵי אָמַר. יִטְמָא יִטְמָא דְּבַר תּוֹרָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. לֵית רִבִּי יוֹסֵי צָרִיךְ לְהָדֵין קַל וָחוֹמֶר. קִרְיֵי דָרַשׁ רִבִּי יוֹסֵי. וְהַבָּשָׂר אֲשֶׁר יִגַּע. זֶה שֵׁינִי שֶׁנָּגַע בָּרִאשׁוֹן. בְּכָל טָמֵא. זֶה שְׁלִישִׁי שֶׁנָּגַע בַּשֵׁינִי. לֹא יֵאָכֵל. סוֹף טָמֵא לֹא יֵאָכֵל. עַד כְּדוֹן בְּאוֹכְלִין שֶׁנִּיטְמוּ בְּאַוֵּיר כְּלִי חֶרֶשׂ שֶׁנִּיטְמָא בְשֶׁרֶץ. אוֹכְלִין עַצְמָן שֶׁנִּיטְמְאוּ בְשֶׁרֶץ מְנַיִין. וְדִין הוּא. מַה אִם הַכֵּלִים שֶׁאֵינָן מִטַּמְּאִין מֵאַוֵּיר כְּלֵי חֶרֶשׂ שֶׁנִּיטְמָא בְשֶׁרֶץ הֲרֵי הֵן מְטַמְּאִין כְּשֶׁרֶץ לְטַמֵּא אוֹכְלִין. [אֹכְלִין שֶׁהֵן מִטַּמְּאִין מֵאַוֵּיר כְּלֵי חֶרֶס שֶׁנִּיטְמָא בְשֶׁרֶץ אֵינוֹ דִין שֶׁנִיטַמְּאִן כְּשֶׁרֶץ לְטַמֵּא אֹכְלִין.] עַד כְדוֹן כְרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא. וְזֶה רִאשׁוֹן שֶׁנָּגַע בְּכָל טָמֵא. לֹא יֵאָכֵל. לְרַבּוֹת אֶת הַשֵּׁינִי. הַשְּׁלִישִׁי מְנַיִין. וְדִין הוּא. וּמַה אִם טְבוּל יוֹם שֶׁאֵינוֹ פָסוּל בְּחוּלִין הֲרֵי הוּא פוֹסֵל בַּתְּרוּמָה. שֵׁינִי שֶׁהוּא פוֹסֵל בְּחוּלִין אֵינוֹ דִין שֶׁיִּפְסוֹל בַּתְּרוּמָה. רְבִיעִי בַקּוֹדֵשׁ מְנַיִין. וְדִין הוּא. מַה אִם מְחוּסָּר כִּיפּוּרִים שֶׁאֵינוֹ פוֹסֵל בַּתְּרוּמָה הֲרֵי הוּא פוֹסֵל בַּקּוֹדֶשׁ. שְׁלִישִׁי שֶׁהוּא פוֹסֵל בַּתְּרוּמָה אֵינוֹ דִין שֶׁיִּפְסוֹל בַּקּוֹדֶשׁ. הָא לָמַדְנוּ לָרִאשׁוֹן וְלַשֵּׁינִי מִן הַכָּתוּב. וְלַשְּׁלִישִׁי מִן הַדִּין וְלָרְבִיעִי מִקַּל וְחוֹמֶר. דָּנין לוֹ דִין מִן הַדִּין. שֶׁיְּהֵא הַכֹּל מְשׁוּעְבָּד לַהֲלָכָה. שֶׁיְּהֵא הַשְּׁלִישִׁי פוֹסֵל בַּתְּרוּמָה וְהָרְבִיעִי בַקּוֹדֶשׁ.

MISHNAH: On the same day 28a ), any Mishnah which starts “on the same day” was formulated on the day Rabban Gamliel was deposed. There is no proof that this ever was a Galilean tradition. , Rebbi Aqiba explained: “Any clay vessel into which some of them would fall, all inside shall become impure. 11:33 , speaking of dead reptiles (which are carriers of original impurity) falling into a clay vessel. In the biblical laws of impurity, no defilement is imparted to a clay vessel touched by impurities from the outside. But if the clay vessel encloses a space that can be covered and something of original impurity enters the space (even before it touches any wall), the entire vessel becomes impure in the first degree. {Degrees of impurity are explained in the commentary to Demay , Chapter 2, Note 137 .} Therefore, any food inside the vessel becomes impure in the second degree. If that food touches food susceptible to tertiary impurity, the latter becomes impure in the third degree. Which food can become impure in the third and fourth degrees is a matter of discussion in the Halakhah. The same verse states that a clay vessel can be purified only by being broken. The shards become pure writing material. ” It does not say “is impure” but “shall become impure”; this teaches about the secondarily impure loaf that it defiles the tertiary. Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai, since you were saying that a future generation would purify the tertiary loaf since there is nothing about it in the Torah 7(12). , but behold, your student Aqiba supports it by a verse from the Torah, as it has been said, “everything inside shall become impure.” HALAKHAH: “On the same day, Rebbi Aqiba explained,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel. One said, Rebbi Aqiba referred to both heave and profane food, but the other referred to heave but not to profane food. But one does not know who said what. Since Rebbi Yose said in the name of Rebbi Jonah, they said, Rav in the name of the elder Rebbi Ḥiyya: The tertiary comes because of the reptile Chapter 2, Note 137 ). If a piece of “grandfather of impurity” falls into the clay vessel, the vessel becomes “father of impurity” and the loaf lying in it becomes impure in the first degree. In that case, one has ample biblical references that the loaf is still active in transmitting impurity, generating secondary impurity; the tertiary impurity mentioned by R. Aqiba is not addressed. Therefore, it is important to state that Lev. 11:33 is written in a paragraph dealing with the impurity of dead reptiles which are only “fathers of impurity”, inducing impurities that can be washed off by immersion in water. In the entire paragraph, no mention is made of sanctified food. Therefore, the impurity of dead reptiles implies the existence of tertiary impurity of profane food. . This implies that he said that Rebbi Aqiba referred to both heave and profane food. A Mishnah disagrees with Rav: 4:1. “If tithe food was prepared [for impurity] by a fluid Chapter 2, Note 141 . and a ṭevul yom 22:6–7 that impurity is removed by immersion in water during daytime “and when the sun disappears he will be pure; afterwards, he may eat sanctified food.” (The Babli, Berakhot 2a/b , discusses whether וּבָא הַשֶּׁמֶשׁ means “the sun disappears” or “the sun rises”). The ṭevul yom therefore is no longer impure but before sundown he is not pure for sanctified food; cf. Demay Chapter 2, Note 138 ; Terumot Chapter 2, Note 51 . Since he is forbidden only sanctified food, one may assume that he is pure for profane food. In rabbinical terms, the ṭevul yom after immersion but before sundown is treated as impure in the second degree. or unclean hands (135 cl) of water; cf. Bikkurim Chapter 2, Note 4 ; Demay Chapter 2, Note 160 . touched it, one may take from it the heave of the tithe in purity because it is tertiary it is not sanctified and any impurity, even secondary, would eliminate the tithe as a source of heave (cf. Ḥallah, Chapter 3, Notes 43–44 ). If the ṭevul yom may touch tithe from which no heave was given it proves that tertiary impurity does not apply to profane food. , and the tertiary is pure for profane food.” He explains that it is a leniency about hands [whose impurity] is rabbinical. But did we not state: “A ṭevul yom ”? Explain it by a ṭevul yom from [the impurity] of a broken field. Rebbi Zeïra said, you may even say a biblical tevul yom. There is a difference since it is written “pure, impure” 11:32 has expressions of purity and impurity: “It shall be immersed in water, be impure until evening, and be pure”. This implies that a ṭevul yom vessel is both impure and pure; it is according to tradition that one decides in which domain it is pure and in which impure. In 22:6–7, the ṭevul yom person is only forbidden sanctified food in his intermediary state. . Pure for profane food during daytime and for heave when it gets dark. Rebbi Ḥaggai objected before Rebbi Yose: May we not say: Pure for touch and impure for eating on profane or sanctified food is one of interpretation, could one not understand from the verses that the ṭevul yom contaminates any food but is free to touch? ? He answered him, vessels are mentioned in the paragraph! Can you say about vessels that they are pure for touch and impure for eating11:32 ) deal with vessels, which are inedible. ? A Mishnah 2:3. supports Rav: “Profane food which is impure primarily is impure and defiles, secondarily it invalidates but does not defile, but the tertiary can be eaten in heave broth.” This implies that it is forbidden to turn it into heave. And it is said after that 2:4. The Babli, 30a , quotes Mishnah Tahorot 2:2 in which R. Joshua disagrees. : “Heave which is impure primarily or secondarily is impure and defiles, tertiarily impure it invalidates but does not defile, but the fourth degree can be eaten in sacrificial broth.” If you say that it is forbidden to turn it into sacrificial food, you would find that Rav’s statements are contradictory since Rebbi Abba said in the name of Rav: The tertiary comes because of the reptile but the fourth degree can be turned into sacrificial food, because they spoke about fourth degree [of impurity] for sacrifices only for dedicated sacrifices of the Temple knows of a status of invalid sacrificial food induced by touching impurity since v. 7:19 requires that sacrificial meat which touched impurity must be burned but is not labelled “impure”. In Chapter 11, vessels which touched a dead reptile are called “impure”. Therefore, it is established that for sacrifices, anything declared impure in v. 11:33 invalidates sacrifices by its touch. This means that for R. Aqiba in Rav’s interpretation, the fourth degree of impurity in the Temple is biblical, but for the rabbis (and for R. Aqiba in Samuel’s interpretation) only tertiary invalidity is biblical. ( Babli 29b ). ! Rebbi Ḥuna said, are we not talking about heave? But it is forbidden to turn heave into sacrificial food in order to avoid accidents 18:11 ). Therefore, it is forbidden to expose heave to situations where it could no longer be consumed. But sacrificial food can become invalidated in many ways (such as leaving the Temple precinct, being left overnight, etc.) that would not invalidate heave. Therefore, mixing heave with sacrificial food exposes the Cohen to sinning. ! And it was said after that 2:5. : “Sacrifices which are impure primarily, secondarily, or tertiarily are impure and defile, impurity in the fourth degree invalidates but does not defile, but the fifth degree can be eaten in sacrificial broth.” If you say, it is forbidden to turn it into sacrificial food, is there any impurity of the fifth degree in sacrifices? But you say there is not. So here also, there is not. Rebbi Joḥanan said: The tertiary comes because of the reptile Chapter 2, Note 137 ). If a piece of “grandfather of impurity” falls into the clay vessel, the vessel becomes “father of impurity” and the loaf lying in it becomes impure in the first degree. In that case, one has ample biblical references that the loaf is still active in transmitting impurity, generating secondary impurity; the tertiary impurity mentioned by R. Aqiba is not addressed. Therefore, it is important to state that Lev. 11:33 is written in a paragraph dealing with the impurity of dead reptiles which are only “fathers of impurity”, inducing impurities that can be washed off by immersion in water. In the entire paragraph, no mention is made of sanctified food. Therefore, the impurity of dead reptiles implies the existence of tertiary impurity of profane food. but it is (forbidden) [permitted] to turn it into heave. They asked before him: Even for Rebbi Aqiba? Rebbi Yose in the name of Rebbi Hila: Even following Rebbi Aqiba. And why? The ṭevul yom makes invalid, secondary impurity makes invalid. Just as the ṭevul yom does not invalidate profane food that it could not be turned into heave22:6–7 that impurity is removed by immersion in water during daytime “and when the sun disappears he will be pure; afterwards, he may eat sanctified food.” (The Babli, Berakhot 2a/b , discusses whether וּבָא הַשֶּׁמֶשׁ means “the sun disappears” or “the sun rises”). The ṭevul yom therefore is no longer impure but before sundown he is not pure for sanctified food; cf. Demay Chapter 2, Note 138 ; Terumot Chapter 2, Note 51 . Since he is forbidden only sanctified food, one may assume that he is pure for profane food. In rabbinical terms, the ṭevul yom after immersion but before sundown is treated as impure in the second degree. , so secondary impurity does not invalidate profane food that it could not be turned into heave. Rebbi Yose in the name of Rebbi Joḥanan: The tertiary comes because of the reptile Chapter 2, Note 137 ). If a piece of “grandfather of impurity” falls into the clay vessel, the vessel becomes “father of impurity” and the loaf lying in it becomes impure in the first degree. In that case, one has ample biblical references that the loaf is still active in transmitting impurity, generating secondary impurity; the tertiary impurity mentioned by R. Aqiba is not addressed. Therefore, it is important to state that Lev. 11:33 is written in a paragraph dealing with the impurity of dead reptiles which are only “fathers of impurity”, inducing impurities that can be washed off by immersion in water. In the entire paragraph, no mention is made of sanctified food. Therefore, the impurity of dead reptiles implies the existence of tertiary impurity of profane food. , and it is (forbidden) [permitted] to turn it into heave but (permitted) [forbidden] to turn it into sacrificial food. Rebbi Ze‘ira asked before Rebbi Yasa: It defiles sacrifices and you say so? He said to him, because of the distinction. Rebbi Samuel ben Rebbi Isaac said, the source of its impurity is the distinction. Rebbi Yose said, why does it defile sacrifices? Because of the distinction. Rebbi Yudan said, even for the rabbis who say that there is no tertiary in profane food, why is it forbidden? It defiles sacrifices because of the distinction. Rebbi Yose said to him, do we not need to hear this from a great personality 22a/b . ? There, they say, because Rebbi Joshua praised Rebbi Aqiba, it implies that practice follows his argument. The rabbis of Caesarea say, he praised him for his ingenuity, but in fact practice does not follow his argument, since Rebbi Aḥa, Rebbi Maisha, in the name of Rebbi Eleazar said, one whips for tertiary [impurity] for tithes 26:14 ; Bikkurim 2:2 ). This implies that Second Tithe becomes desecrated by impurity and must be redeemed. The question is whether eating Second Tithe in any state of impurity is a criminal offense, for which the punishment is whipping. The thesis advanced here is that Second Tithe has a status equal to heave, so that tertiary impurity makes that tithe unusable. The Babli certainly agrees that the statement of R. Joshua is not an endorsement of the practice since it quotes Mishnah Tahorot 2:2 in which R. Joshua disagrees with R. Eliezer whom R. Aqiba follows. It is always held that first tithe after separation of the heave of the tithe is totally profane in the hand of the Levite, even if consumption is restricted to Levites of good standing. , even according to Rebbi Aqiba. Rebbi Yudan in the name of Rebbi Hilai: Even according to Rebbi Aqiba one does not whip. Why? The ṭevul yom makes invalid, secondary impurity makes invalid. Since the ṭevul yom has no touch for profane food is totally irrelevant. , also secondary impurity has no touch for profane food. Rebbi Eleazar said, as the count for profane food so is the count of tithes. This corresponds to what Rebbi Jonah, Rebbi Immi, said in the name of Rebbi Simeon ben Laqish: We deal with somebody who ate profane food, and that Chapter deals with tithe which was quoted in the previous paragraph and which details the stages of impurity, mentions only profane, heave, and sacrificial foods. Since the tithes are not mentioned and First Tithe is profane, it is clear that tithes are classified with profane food. . Rebbi Yose said, even its primary [impurity] is not clear. Not “I will not eat” is written, but “I did not eat.” 26:14 . It is clear that if the farmer ate some Second Tithe in impurity, he cannot make the declaration in the Temple. But this does not imply that eating in impurity is forbidden as a criminal act. Rebbi Abba Mari said, since it is written “following all Your commandments which You commanded me,” is it as if it were not clear? Rebbi Abbahu in the name of Rebbi Mana: Why did they say that secondarily impure profane food defiles profane fluids 8:7 , Berakhot Chapter 5, Note 46 ; Demay Chapter 2, Note 137 ). This implies that fluids are never just invalid; if they were in contact with impurity, they are always active polluters. This is a rabbinic rule. The sources are discussed in detail in the author’s The Scholar’s Haggadah (Northvale 1995), pp. 230–231. ? Because of the hands. Since hands, [whose impurity] is rabbinical, defile profane fluids, secondarily impure food, [whose impurity] is biblical, not so much more? Also, since hands, in a case of doubt whether they defiled, impart impurity, so also secondarily impure fluids, in a case of doubt whether they defiled, impart impurity 4:2 declares the food that might have been touched by secondarily impure food as pure. This is a sure sign that the argument here follows R. Aqiba. . Rebbi Ḥanina objected before Rebbi Mana: Look, if somebody eats secondarily impure food and drinks secondarily impure fluids, in a case of doubt whether they defiled, they impart impurity. But secondarily impure foods by biblical standards, in a case of doubt whether they defiled, leave it pure! Rebbi Ḥanina said before Rebbi Mana: Do we not deal with heave? He said to him, even if you say that we deal with heave; is the one who argues “is impure”, “shall become impure” as word of the Torah not Rebbi Aqiba? There 17a , only one verse is discussed and Rav thinks that the question was about fourth degree impurity and the Cohen’s answer was wrong but Samuel thinks that the question was about fifth degree and the answer was correct. Modern commentaries on Ḥaggai 2:12–13 do not contribute to the understanding of the verses. , they say: The prophet Haggai asked two questions; one they answered correctly and one incorrectly. 2:12 . In the verse, the question is הֲיִקְדָּשׁ “is it going to be forbidden as sanctified food?”; cf. Introduction to Tractate Kilaim. Sanctified food can be forbidden only if it is either impure or out of its proper place or time. Since the second type of prohibition is not applicable here, the question must be one of impurity. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup of third degree, wine, oil, and food of the fourth. Does there exist a fourth degree of impurity for sanctified food? “The Cohanim answered, and said: No.” They did not answer correctly, since there is a fourth degree of impurity for sanctified food. “Ḥaggai said, if a person impure by the impurity of the dead would touch all of these, would they be impure?” If the corner would be impure by the impurity of the dead and touched these. Would it be impure? “The Cohanim answered and said, it would be impure.” They answered correctly. But Rebbi Jeremiah, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: He asked them before they decided about fourth degree [impurity] for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what he said: “What they are sacrificing there is impure 2:14 . ”? That is what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite Chapter 2, Note 163 . under the altar. Rebbi Aḥa in the name of Rebbi Abba bar Cahana: They were expert in pushings Chapter 2, Note 163 . but not expert in slight impurities. 2:12 . In the verse, the question is הֲיִקְדָּשׁ “is it going to be forbidden as sanctified food?”; cf. Introduction to Tractate Kilaim. Sanctified food can be forbidden only if it is either impure or out of its proper place or time. Since the second type of prohibition is not applicable here, the question must be one of impurity. “Assume a man carries holy meat,” he asked them whether someone impure by the impurity of the dead imparts impurity by pushing. “The Cohanim answered, and said: No;” they answered him correctly. He asked them whether someone impure by the impurity of the dead imparts slight impurity 4:6 , Demay Chapter 2, Note 162 and J. Levy’s long explanation in his Dictionary, vol. 3, s. v. מדף, with H. L. Fleischer’s long etymological note, p. 305. . “The Cohanim answered and said: It will be impure.” They did not answer correctly, for the impurity of the dead does not impart slight impurity. Rebbi Tanḥuma, Rebbi Phineas, in the name of Rebbi Levi: He asked them about the fifth degree of sanctified food. 2:12 . In the verse, the question is הֲיִקְדָּשׁ “is it going to be forbidden as sanctified food?”; cf. Introduction to Tractate Kilaim. Sanctified food can be forbidden only if it is either impure or out of its proper place or time. Since the second type of prohibition is not applicable here, the question must be one of impurity. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup third, wine and oil fourth, and the food of the fifth degree. Does there exist fifth degree impurity for sanctified food? “The Cohanim answered, and said: No.” They did answer correctly, since there is no fifth degree impurity for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what Rebbi Simon bar Zavdi said, they found the skull of Ornan the Jebusite Chapter 2, Note 163 . under the altar. It was stated 9:2 , quoted in Ḥagigah 3:2 , fol. 79b; Babli 29b , Pesaḥim 18b/19a, Ḥagigah 24a . : “Rebbi Yose said, from where that the fourth degree is disabled in sanctified food? It is an argument. Since one who lacks expiation 14:32; for the persons healed from genital discharges 15:14–15, 29–30; for the woman after childbirth 12:6–8). After immersion in water, the person is totally pure at any place other than the Sanctuary. is not disabled for heave 3:17 . but disabled for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disable for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus .” Rebbi Joḥanan objected: Food that was touched by a ṭevul yom is a counterexample, because it is disabled in the case of heave but not disabled in the case of sanctified food 3:16 ; Sifra Emor Pereq 4(8 ). It is proved that sanctified food is not in all respects more restrictive than sacrificial meat. It is remarkable that the Babli does not argue against the thesis of R. Yose since it clearly violates the rule דַּיּוֹ לָבוֹא מִן הַדִּין לִהְיוֹת כְּנָדוּן “it is enough if inference drawn from an argument be equal to the premiss” ( Baba Qama 25a ). According to this rule, a passive impurity in the minor cannot become an active one in the major. The Yerushalmi knows no such rule; it needs the counter-example of R. Joḥanan. The difference between the Talmudim is that for the Yerushalmi, de minore ad majus is a rhetorical device but for the Babli it is part of a meta-logical system (cf. the author’s Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth, ed., London 1966; pp. 171–196.) . Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says “it will be impure”, it makes impure by the words of the Torah, so Rebbi Yose says “it will be impure”, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse in the Babli, cf. Note 94. The authorship of the baraita is not indicated in the Babli. The verse quoted is Lev. 7:19 , the subject of Sifra Ṣaw Parasha 9 . : “Any meat which would touch”, that is second degree food because it touched primary impurity; “anything impure”, that is third degree food because it touched second degree impurity; “shall not be eaten”, the endstage of impurity cannot be eaten. So far about solid food that became impure in the air space of a clay vessel 11:33 , speaking of dead reptiles (which are carriers of original impurity) falling into a clay vessel. In the biblical laws of impurity, no defilement is imparted to a clay vessel touched by impurities from the outside. But if the clay vessel encloses a space that can be covered and something of original impurity enters the space (even before it touches any wall), the entire vessel becomes impure in the first degree. {Degrees of impurity are explained in the commentary to Demay , Chapter 2, Note 137 .} Therefore, any food inside the vessel becomes impure in the second degree. If that food touches food susceptible to tertiary impurity, the latter becomes impure in the third degree. Which food can become impure in the third and fourth degrees is a matter of discussion in the Halakhah. The same verse states that a clay vessel can be purified only by being broken. The shards become pure writing material. which had become impure by a reptile 11:29–30 . . What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile 1:7 , fol. 27d, R. Ismael is quoted to the effect that Lev. 11:33 also applies to vessels. It may be a veiled reference to the argument presented here.) to defile solid food, [is it not logical that solid food, which becomes impure in the air space of a clay vessel that became impure by a reptile, should become impure by contact with a reptile to defile solid food.] So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: 7:19 . “Any meat which would touch anything impure”, that is first degree food which touched any impurity, “shall not be eaten”, to add a second degree of impurity. The third degree from where? It is an argument. Since a ṭevul yom who is not disabled for profane food disables heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation 14:32; for the persons healed from genital discharges 15:14–15, 29–30; for the woman after childbirth 12:6–8). After immersion in water, the person is totally pure at any place other than the Sanctuary. who does not disable heave disables sanctified food 3:17 . , it is only logical that third degree [impurity] which disables heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument 8:1, Note 19 . A detailed table of legal and illegal combinations, derived from Babli Zebaḥim Chapter 5 , appears in the author’s paper Über ein bemerkenswertes logisches System aus der Antike, Methodos 1951, pp. 150–164. ? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices 3:8 . “Practice” here corresponds to “Practice of Moses from Mount Sinai” in the Babli, generally accepted practice whose roots can no longer be ascertained. The status of such practice is more than rabbinic and less than biblical. .

בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה וּמַדּוֹתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה. וּמִקְרָא אַחֵר הוּא אָמַר מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אֵיפְשָׁר לוֹמַר אֶלֶף אַמָּה שֶׁכְּבָר נֶאֱמַר אַלְפַּיִים אַמָּה וְאֵיפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. וְלָמָּה נֶאֱמַר אֶלֶף וְלָמָּה נֶאֱמַר אַלְפַּיִם. אֶלָּא אֶלֶף אַמָּה מִגְרָשׁ וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר אֶלֶף אַמָּה מִגְרָשׁ וְאַלְפַּיִים שָׂדוֹת וּכְרָמִים. בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה וּמַדּוֹתֶם מִחוּץ לָעִיר וגו׳. רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. אַלְפַּיִים אַמָּה תְּחוּם עָרֵי הַלְּוִיִּם. צֵא מֵהֶן אֶלֶף אַמָּה מִגְרָשׁ. נִמְצָא רְבִיעַ מִגְרָשׁ וְהַשְּׁאָר שָׂדוֹת. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַב. רְבִיעַ מֵאֶלֶף. אָמַר רִבִּי יִצְחָק. וַאֲפִילוּ תֵימַר. רְבִיעַ מִכָּל צַד. רְבִיעַ הוּא. מָאן דִּמְרַבַּע אַרְבַּע גַּרְבִּין בָּעֵי אֲשִׁיתְתֵּיסָר. רִבִּי מָנָא מְשָׁעֵר כְּהָדָא לְבֵנָה. רִבִּי אָבִין מְשָׁעֵר כְּהָדָא רְצוּעָה. רִבִּי אוֹשַׁעְיָה מְשָׁעֵר כְּהָדָא דִיסְקָרִיָן. אָמַר רִבִּי יוֹסֵי בֵּירַבִּי בּוּן. חַמְשִׁין עַל חַמְשִׁין בֵּית סְאָה. מֵאָת עַל מֵאָת בֵּית אַרְבַּעַת סְאִין. כְּהָדָא רֵישׁ גָּלוּתָא אִיטְלַק עִילּוֹי חַד טְרִיקְלִין אַרְבָּעִין עַל אַרְבָּעִין דִּימַלִּינֵיהּ חִיטִּין. אָתָא לְגַבֵּי רַב הוּנָא. אָמַר לֵיהּ. פַּיְיסוֹן דְּיִסְבּוֹן מִינָּךְ עֶשְׂרִין עַל עֶשְׂרִין כְּדוֹן. וְעֶשְׂרִין עַל עֶשְׂרִין בָּתָר זְמָן. וְאַתְּ מִיתֲגָר פַּלְגָּא. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה רִבִּי זְעִירָא בְשֵׁם רִבִּי עוּקְבָא. אֵין מְקַדְּדִין אֲלָּא בְחֶבֶל שֶׁלַּחֲמִשִּׁים אַמָּה. רִבִּי זְעִירָא בְשֵׁם רַב חִסְדַיי. אֵין מְקַדְּדִין לֹא בְעָרֵי הַלְּוִיִּם וְלֹא בִמְקוֹם עֲרִיפָה בַנַּחַל. נִיחָא כְּמָאן דָּמַר. אֶלֶף אַמָּה מִגְרָשׁ וְאַלְפַּיִים אַמָּה שָׂדוֹת וּכְרָמִים. בְּרַם כְּמָאן דָּמַר. אֶלֶף אַמָּה מִגְרָשׁ וְאַלְפַּיִים אַמָּה תְחוּם שַׁבָּת. כְּלוּם לָמְדוּ תְחוּם שַׁבָּת לֹא מֵעָרֵי הַלְּוִיִּם. לְעִיקָּר אֵין מְקַדְּדִין וְלִטְפֵילָה מְקַדְּדִין. וּמְנַיִין שֶׁלֹּא הָיוּ קוֹבְרִין בְּעָרֵי הַלְּוִיִּם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכוּשָׁם וּלְכָל חַיָיתָם. לִבְהֶמְתָּם וְּלְחַיָיתָם נִיתְּנוּ וְלֹא נִיתְּנוּ לִקְבוּרָה.

MISHNAH: On the same day 28a ), any Mishnah which starts “on the same day” was formulated on the day Rabban Gamliel was deposed. There is no proof that this ever was a Galilean tradition. , Rebbi Aqiba explained: 35:5 , speaking of the cities to be given to the Levites. “You shall measure outside the city 2000 cubits to the East,” but in another verse it says 35:4 . “outside the city wall, one thousand cubits all around.” It is impossible to say 1000 cubits because already it was said 2000 cubits and it is impossible to say 2000 cubits because already it was said 1000 cubits. Why was 1000 said, and why 2000? But 1000 cubits open space and 2000 cubits Sabbath domain 16:29 ), it is implied that on the Sabbath a city dweller may walk in a belt 2000 cubits wide around the city. . Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: 1000 cubits open space and two thousand fields and vineyards. HALAKHAH: “On the same day, Rebbi Aqiba explained: “You shall measure outside the city”, etc. Rebbi Eliezer, the son of Rebbi Yose the Galilean, said, 2000 cubits the domain of the levitic cities. Deduct from them 1000 cubits open space, there results one quarter open space and the remainder fields, Huntington NY 1977.) Given an oval (a plane convex figure) of area A and perimeter L , the area of the parallel figure in distance h, obtained by adding to the figure every exterior point of distance ≤ h is A ( h ) = A + hL + π h . The excess area of the parallel figure over the original oval is E ( h ) = hL + π h . However, if the city has rectangular shape, in tractate Erubin the Sabbath domain is determined as the rectangle whose sides are 2000 cubits from the (straight) walls of the city. In that case, the rectangle defined by lines in distance h has surface area A ( h ) = A + hL + 4h with excess E ( h ) = hL + 4h 2 . Let the unit of h be 1000 cubits. In both cases, the condition E (2) = 4 E (1) yields 2 L = 0. It follows that L = 0: the original oval was a point. The open space is one quarter of the area of the fields only if there is no town; it is a limit case. The parallel text of the entire Halakhah is in Erubin 5, fol. 22d; Makkot 2:7, fol. 32a. The Babli, Eruvin 56b , explains the problem away by replacing the condition E (2) = 4 E (1) by A (2) = 4 E (1), computing A (2) by the second formula and E (1) by the first, and assuming π = 3; clearly recognizing the impossibility of the original statement. . Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: A quarter of 1000 113 . Rebbi Isaac said, even if you say a quarter from every side, it is a quarter. He who wants to make a square from four amphoras needs sixteen defines a square of area n . For the problem at hand, the remark is irrelevant. . Rebbi Mana estimated it from a brick, Rebbi Abin estimated it from a strip, Rebbi Oshaiah estimated it from a dish. Rebbi Yose ben Rebbi Abun said, 50 by 50 form a bet se’ah 23b . ; 100 by 100 are four bet se’ah . As it happened to the Resh Galuta when it was imposed on him to fill a hall of 40 by 40 cubits with wheat. He came to Rav Huna who said to him, negotiate that they should take from you 20 by 20 now and 20 by 20 later; you will earn half. Rebbi Abba in the name of Rav Jehudah, Rebbi Ze‘ira in the name of Rav Uqba: One strip-measures 5:4 states that “one measures only with a rope of 50 cubits, no less and no more”. The Babli, Erubin 58b , disagrees with the Yerushalmi and notes that once one has to strip-measure, i. e. that the rope has to be held horizontally, away from the ground, a rope of 4 cubits is required. From a practical point of view, this seems to be the superior way of measuring. For מקדדין (cf. Arabic قدّ “to make strips”), the Babli has מקדרין. only with a rope of 50 cubits. Rebbi Ze‘ira in the name of Rav Ḥisda: One strip-measures neither for the levitic cities nor from the distance for breaking the neck in the wadi. This is acceptable for him who says, 1000 cubits of open space and 2000 cubits of Sabbath domain. But for him who says, 1000 cubits of open space and 2000 cubits of fields and vineyards, did they not learn the Sabbath domain from the levitic cities 5:4 , requires that Sabbath domains be measured as one would do on a map, it seems impossible that R. Eliezer ben R. Yose the Galilean accept R. Aqiba’s opinion that the extent of the Sabbath domain is fixed in the Torah by the extent of the levitic cities, since the methods of measurement are different in both cases. The Babli, Note 122, gives as reason that for levitic cities and the breaking of the calf’s neck one has to measure on the ground, that these are measurements prescribed by the Torah. The obvious inference is that the distance indicated for the Sabbath domain is rabbinic. (The opponents of R. Aqiba hold that the biblical Sabbath distance is the diameter of the encampment of the Israelites in the plains of Jericho, which in both Talmudim is described as 12 mīl , 24 000 cubits; cf. Šebi‘it 6:1, Note 28 ). Therefore, it is permissible to extend the Sabbath domain even of a levitic city further than its political boundaries. ? For the main thing one does not strip-measure; does one strip-measure for the derivative? From where that one does not bury in a levitic city? Rebbi Abbahu 5:4 , requires that Sabbath domains be measured as one would do on a map, it seems impossible that R. Eliezer ben R. Yose the Galilean accept R. Aqiba’s opinion that the extent of the Sabbath domain is fixed in the Torah by the extent of the levitic cities, since the methods of measurement are different in both cases. The Babli, Note 122, gives as reason that for levitic cities and the breaking of the calf’s neck one has to measure on the ground, that these are measurements prescribed by the Torah. The obvious inference is that the distance indicated for the Sabbath domain is rabbinic. (The opponents of R. Aqiba hold that the biblical Sabbath distance is the diameter of the encampment of the Israelites in the plains of Jericho, which in both Talmudim is described as 12 mīl , 24 000 cubits; cf. Šebi‘it 6:1, Note 28 ). Therefore, it is permissible to extend the Sabbath domain even of a levitic city further than its political boundaries. in the name of Rebbi Yose bar Ḥanina: “Their open spaces shall be for their animals, their property, and their lives.”. 35:3 . They were given for their animals and their lives; the were not given for burial.

בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי וַיֹּאמְרוּ לֵאמֹר שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר וְלָמָּה תַלְמוּד לוֹמַר לֵאמֹר. אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל מֹשֶׁה עַל כָּל דָּבָר וְדָבָר כְּקוֹרְאִין אֶת הַהַלֵּל אָשִׁירָה לַיי כִּי גָאֹה גָּאָה. לְכָךְ נֶאֱמַר לֵאמֹר. רִבִּי נְחֶמְיָה אוֹמֵר כְּקוֹרִין אֶת שְׁמַע הָיוּ קוֹרִין לֹא כְקוֹרִין אֶת הַהַלֵּל. בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה אָז יָשִׁיר מֹשֶׁה וגו׳. לְקָטָן שֶׁהוּא מַקְרֵא אֶת הַהַלֵּל בְּבֵית הַסֵּפֶר וְהֵן עוֹנִין אַחֲרָיו עַל כָּל דָּבָר וְדָבָר. מֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה. מֹשֶׁה אָמַר עוֹזִּי וְהֵן אוֹמְרִים עוֹזִּי. רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. לְגָדוֹל שֶׁהוּא מַקְרֵא אֶת הַהַלֵּל בְּבֵית הַכְּנֶסֶת וְהֵן עוֹנִין אַחֲרָיו דָּבָר רִאשׁוֹן. מֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אָשִׁירָה. מֹשֶׁה אָמַר עָזִּי. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. בְּשָׁעָה שֶׁהָיוּ אֲבוֹתֵינוּ בַיָּם הָיָה מוּטָּל עוֹלֵל עַל בִּרְכָּהּ שֶׁלְּאִמּוֹ וְתִינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ. וְכֵיוָן שֶׁרָאוּ אֶת הַשְּׁכִינָה הִגְבִּיהַּ עוֹלֵל אֶת רֹאשׁוֹ מִבִּרְכָּהּ שֶׁלְּאִמּוֹ וְשׁוֹמֵט הַתִּינּוֹק אֶת פִּיו מִדַּדָּהּ שֶׁלְּאִמּוֹ. אַף הֵן פָּתְחוּ אֶת פִּיהֶן בְּשִׁירָה וּבְשֶׁבַח וְאָמְרוּ זֶה אֵלִי וְאַנְוֵיהוּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ עוֹבָּרִין מִמְּעֵי אִימּוֹתֵיהֶן הָיוּ אוֹמְרִים שִׁירָה. שֶׁנֶּאֱמַר בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים יי מִמְּקוֹר יִשְׂרָאֵל. רִבִּי נְחֶמְיָה אָמַר. בְּשָׁעָה שֶׁעָלוּ אֲבוֹתֵינוּ מִן הַיָּם רָאוּ פִיגְרֵי אֲנָשִׁים חַטָּאִים שֶׁהָיוּ מְשַׁעְבְּדִין בָּהֶן בְּפֶרֶךְ בַּעֲבוֹדָה קָשָׁה. וְכוּלָּם פְּגָרִים מֵתִים מוּשְׁלָכִים עַל שְׂפַת הַיָּם. בִּיקְּשׁוּ לוֹמַר שִׁירָה וְשָׁרַת עֲלֵיהֶן רוּחַ הַקּוֹדֶשׁ. וַאֲפִילוּ קָטָן שֶׁבְּיִשְׂרָאֵל הָיָה אוֹמֵר שִׁירָה כְמֹשֶׁה. הָדָא הִיא דִכְתִיב וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּא הַמַּעֲלֵם מִיָּם. אֵת רוֹעֵה הַצֹֹּאן אֵין כָּתוּב כָּאן אֶלָּא אֵת רוֹעֵה צֹאנוֹ. מְלַמֵּד שֶׁעָשָׂה כּוּלָּם רוֹעִים. מַה תַּלְמוּד לוֹמַר לֵאמֹר. לֵאמֹר לְדוֹרוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. כְּהָדֵין פְּסוּקָא. מֹֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה לַיי כִּי גָאֹה גָּאָה סוּס וְרוֹכְבוֹ רָמָה בַיָּם. מֹשֶׁה אָמַר עָזִּי וְזִמְרָת וְהֵן עוֹנִין אַחֲרָיו עָזִּי וְזִמְרָת יָ׳הּ. כְּתִיב בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם. הִתְנַדְּבוּ רָאשֵׁי עָם. כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶן נִיסִּים יְהוּ אוֹמְרִים שִׁירָה. הָתִיבוּן. הֲרֵי גְּאוּלַּת מִצְרַיִם. שַׁנְיָיא הִיא שֶׁהִיא תְּחִילַּת גְּאוּלָּתָן. הָתִיבוּן. הֲרֵי גְּאוּלַּת מָרְדֳּכַי וְאֶסְתֵּר. שַׁנְיָיא הִיא. שֶׁהָיוּ בְחוּצָה לָאָרֶץ. וְאִית דְּבָעֵי מֵימַר. מָרְדֳּכָי וְאֶסְתֵּר מְשּׂוֹנְאֵיהֶן נִגְאֲלוּ. לֹא נִגְאֲלוּ מִן הַמַּלְכוּת.

MISHNAH: On the same day 28a ), any Mishnah which starts “on the same day” was formulated on the day Rabban Gamliel was deposed. There is no proof that this ever was a Galilean tradition. , Rebbi Aqiba explained: “. 15:1 . Then would Moses and the Children of Israel sing the following song to the Eternal to tell.” The verse should not have said “to tell”; why does the verse say “to tell”? It was that Israel were repeating after Moses every word, as one reads the Hallel . 113–118 , the holiday songs. The way of recital is described in the Tosephta/Halakhah. : “I shall sing to the Eternal for He is very highly high;” therefore “saying” was said. Rebbi Neḥemiah said, they were reciting it as one recites the Šema ‘ Chapter 1, Note 1 . , not as one reads the Hallel . HALAKHAH: “On the same day, Rebbi Aqiba explained: “Then would Moses sing,” etc. 6:2–4 ; Babli 30b/31a . A small part of the text is in Mekhilta dR. Ismael, Shirah, Parashah 1 ( Mekhilta dR. Simeon bar Ioḥai, p. 72, cf. Note 137 ). Like a minor who recites the Hallel in school and all repeat every word after him by heart. . Moses said, “I shall sing. 15:1 . ”, and they repeat after him: “I shall sing”. Moses said: “Strength”, and they say: “Strength. 15:2 . ”. Rebbi Eliezer the son of Rebbi Yose the Galilean said, like an adult who recites the Hallel in the synagogue, and they repeat the first word 38b , and retained in the Yemenite balādī rite, where the congregation answer hallelujah (the first word of Ps . 113 ) at each caesura and end of sentence. The Galilean Amoraic way was for several people to recite the Hallel , with each of them saying half a verse ( Berakhot 8:9 fol. 12c, Megillah 1:11 fol. 72a). . Moses said, “I shall sing”, and they repeat: “I shall sing”. Moses said: “My strength”, and they repeat after him: “I shall sing”. Rebbi Yose the Galilean says, when our forefathers were in the sea, the toddler was resting on his mother’s knees and the baby was suckling from his mother’s breast; but when they saw the Divine Glory, the toddler lifted his head from his mother’s knees and the baby took away his mouth from his mother’s breast; they opened their mouths in song and praise and said, “that is my God and I shall declare Him Beautiful. 15:2 . ”. Rebbi Meïr said, even the fetuses were saying a song from their mothers’ wombs, as it is said: “. 68:27 . In Mishnaic Hebrew, מָקוֹר means the female womb; cf. Lev . 20:18 . In choirs praise God, the Eternal from the source of Israel.” Rebbi Nehemiah said, when our forefathers rose from the sea they saw the corpses of the sinners who had subjected them to hard, forced labor, all of them dead corpses thrown on the sea shore. They wanted to sing and the holy spirit rested upon them. Even the most insignificant in Israel sang the song just as Moses did. That is what is written: “. 63:11 . The verse ends: “Where is He Who put His Holy Spirit in their midst.” He remembered the days of old, Moses, his people; where is He Who raised them from the sea?” It is not written “the sheeps’ shepherd” but “His sheeps’ shepherd”; this teaches that He turned all of them into shepherds. Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea. 15:1 . .” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah. 15:2 . ”., this is attributed to R. Eleazar ben Thaddai, a Tanna whose time is difficult to determine and who is never quoted in Yerushalmi sources. Cf. B.-Z. Wacholder, The Date of Mekilta deRabbi Ishmael , HUCA 39 (1968), 117–144. It is written: . 5:2 . In rabbinic Hebrew, פרע means “to pay one’s debt”. “When retribution is retributed for Israel, when the people volunteers;” the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt! That is something else since it was the beginning of their redemption. 113 is the song of the Israelites during Passover night [ Pesaḥim 117a ; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon bar Ioḥai p. 71]. Cf. the author’s The Scholar’s Haggadah , pp. 314–319. . They objected. There is redemption of Mardocai and Esther. 9:22. ! That is something else since they were outside the Land 14a . ; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government 14a . .

בּוֹ בַיּוֹם דָּרַשׁ רִבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה שֶׁנֶּאֱמַר הֵן יִקְטְלֵנִי לוֹ אֲיַיחֵל. וַעֲדַיִין הַדָּבָר שָׁקוּל לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה לוֹ. תַּלְמוּד לוֹמַר עַד אֶגְוַע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּו לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. בּוֹ בַיּוֹם דָּרַשׁ רִבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס כול׳. תַּנֵּי בְשֵׁם רִבִּי יְהוּדָה. חַי אֵל הֵסִיר מִשְׁפָּטִי וְשַׁדַּי הֵמַר נַפְשִׁי. שֶׁאֵין אָדָם נוֹדֵר בְּחַיָיו שֶׁלְּמֶלֶךְ אֶלָּא אִם כֵּן אוֹהֲבוֹ. מִשּׁוּם רִבִּי נָתָן אָמרוּ גַּם הוּא לִי לִישׁוּעָה כִּי לֹא לְפָנָיו חָנֶף יָבוֹא. כָּתוּב אֶחָד אוֹמֵר וְאָהַבְתָּ אֶת יי אֱלֹהֶיךָ וְכָתוּב אַחֵר אוֹמֵר אֶת יי אֱלֹהֶיךָ תִירָא וְאוֹתוֹ תַעֲבוֹד. עֲשֵׂה מֵאַהֲבָה וַעֲשֵׂה מִיִּרְאָה. עֲשֵׂה מֵאַהֲבָה. שֶׁאִם בָּאתָה לִשְׂנוֹא דַּע שֶׁאַתְּ אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֶא. עֲשֵׂה מִיִּרְאָה. שֶׁאִם בָּאתָה לְבָעֵט דַּע שֶׁאַתְּ יָרֵא. וְאֵין יָרֵא מְבָעֵט. שִׁבְעָה פְרוּשִׁין הֵן. פָּרוּשׁ שִׁכְמִי. פָּרוּשׁ נִקְפִּי. פָּרוּשׁ קִיזַיי. פָּרוּשׁ מַנְּכָיָיה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. פָּרוּשׁ יִרְאָה. פָּרוּשׁ אַהֲבָה. פָּרוּשׁ שִׁיכְמִי. טְעִין מִצְוָתֵיהּ עַל כֵּתְפֵיהּ. פָּרוּשׁ נִיקְפִּי. אֲקֵיף לִי וַאֲנָא עֲבִד מִצְוָה. פָּרוּשׁ קִיזַיי. עֲבִיד חָדָא חוֹבָה וְחָדָא מִצְוָה וּמְקַזֵּז הָדָא עַם הָדָא. פָּרוּשׁ מַנְּכָיָיה. מַאן דִּית לִי מַה אֲנָא מְנַכִּי עֲבִיד מִצְוָה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. אֵיידֵי חוֹבְתָא עָבְדִּית דְּנַעֲבִיד מִצְוָה דִּכְוָותָהּ. פָּרוּשׁ יִרְאָה. כְּאִיּוֹב. פָּרוּשׁ אַהֲבָה. כְּאַבְרָהָם. אֵין לָךְ חָבִיב מִכּוּלָּן אֶלָּא פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם. אַבְרָהָם עָשָׂה יֵצֶר רַע טוֹב. וּמַה טַעֲמָא. וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. אָמַר רִבִּי אָחָא וְהִפְשִׁיר עִמּוֹ וְכָרוֹת עִמּוֹ הַבְּרִית. אֲבָל דָּוִד לֹא הָיָה יָכוֹל בּוֹ וְהָרְגוֹ בִלְבָבוֹ. מַה טַעֲמָא וְלִיבִּי חָלַל בְּקִרְבִּי. רִבִּי עֲקִיבָה הֲוָה מִיתְדַּיֵּן קוֹמֵי טונוסטרופוס הָרָשָׁע. אָתָת עָנְתָה דְּקִרְיַת שְׁמַע. שְׁרִי קְרִי וְגָחַךְ. אָמַר לֵיהּ סַבָּא סַבָּא. אוֹ חָרָשׁ אַתְּ אוֹ מְבָעֵט בִּייסוּרִין אַתְּ. אָמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַּבְרָא. לָא חָרָשׁ אֲנָא וְלָא מְבָעֵט בִּייסוּרִין אֲנָא. אֶלָּא כָּל יָמַיי הָיִיתִי קוֹרֵא אֶת הַפָּסוּק הַזֶּה. וְאָהַבְתָּ אֶת יי אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאוֹדֶךָ. רְחַמְתֵּיהּ בְּכָל לִבִּי. וּרְחַמְתֵּיהּ בְּכָל מָמוֹנִי. וּבְכָל נַפְשִׁי לָא הֲוָות בְּדִיקָה לִי. וּכְדוֹן דְּמָטַת לִי בְּכָל נַפְשִׁי וְאָתָת עָנְתָה דְקִרְיַת שְׁמַע וְלָא אַפְלְגִית עֲלֵיהּ. בְּגִין כֵּן אֲנָא קְרִי שְׁמַע וְגָחִךְ. נְחֶמְיָה עֵמֹסוֹנִי שִׁימֵּשׁ אֶת רִבִּי עֲקִיבָא עֶשְׂרִים וּשְׁתַּיִם שָׁנָה. הוּא הָיָה אוֹמֵר. אִתִּים גַּמִּין רִיבּוּיִין. אַכִין וְרַקִּין מִיעוּטִין. אָמַר לֵיהּ. מַהוּ דֵין דִּכְתִיב אֶת יי אֱלֹהֶיךָ תִּירָא וגו׳. אָמַר לֵיהּ. אוֹתוֹ וְאֶת תּוֹרָתוֹ.

MISHNAH: On the same day, Joshua ben Hyrkanos explained that Job served the Holy One, praise to Him, only out of love, not fear of punishment in the World to Come; cf. Mishnah 7 . , as it is said 13:15 . The Ketib is לא איחל, the Qere לוֹ איחל. The Qere represents the majority of mss. before the Masoretes. The Mishnah shows that the difference of readings existed many Centuries before the Masoretes. : “Behold, even if He will kill me, to Him I pray.” But the matter is still in suspense or Qere . , “to Him I look forward” or “I do not look forward to Him”. The verse says, “until I die I shall not remove my innocence from me 27:5 . ,” this teaches that he did it out of love. HALAKHAH: “On the same day, Joshua ben Hyrcanos explained,” etc. It was stated in the name of Rebbi Jehudah: “God lives 27:2 . This is an oath formula. Since nobody swears by the life of the king unless he loves the king, the verse supports R. Joshua ben Hyrkanos. Who removed my lawsuit, and the Ruler made me bitter;” for nobody swears by the King’s life unless he loves Him. They said in the name of Rebbi Nathan: “Also He is my help, for insincerity will not come before Him. 13:16 ; cf. Note 143 . The verse following the one in dispute shows that לו is the only consistent reading. ” One verse says, “you shall love the Eternal, your God,. 6:5 . ” and another verse says, “fear the Eternal, your God, and Him you should serve.. 6:13 . ” 9:6, Notes 241–255 . Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel. There are seven kinds of religious people: Religious on the shoulder, religious on credit, religious balancing, religious “what is the deduction,” religious “I shall do it when I realize my guilt,” religious from fear, religious from love. Religious on the shoulder, he carries his deeds on his shoulder. Religious on credit, “give me credit that I can perform commandments.” Religious balancing, he commits one sin and observes one commandment and balances one against the other. Religious “what is the deduction,” what I have that is what I am using to deduct for doing a commandment. Religious “I shall do it when I realize my guilt,” I committed that sin and therefore I shall do this good deed to counteract it 22b declares explicitly that the first five are “destroyers of the world.” In the Yerushalmi, it is clear that the first five are considered in a negative light but they are still considered better than one who performs no commandments at all. . Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham. Our forefather Abraham turned the evil instincts into good ones. What is the reason? ( Neh. 9:8 ): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him.” But David could not stand it and killed it in his heart. What is the reason? ( Ps. 109:22 ) “But my heart is slain in me.” Rebbi Aqiba was tortured before the evil Tineius Rufus. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse ( Deut. 6:5 ): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Him with all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing. Neḥemiah from Emmaus served Rebbi Aqiba for 22 years and he taught him “את and גם mean additions, אך and רק mean exclusions.” He asked him: What means that which is written ( Deut. 6:13 ) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah.

אָמַר רִבִּי יְהוֹשֻׁעַ מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ רַבָּן יוֹחָנָן בֶּן זַכַּיי. שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה שֶׁנֶּאֱמַר אִישׁ תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע. וַהֲרֵי יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִימֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רִבִּי יְהוֹשֻׁעַ מִי יְגַלֶּה עָפָר מֵעֵינֶיךְ רַבָּן יוֹחָנָן בֶּן זָכַּיי כול׳. אֵימָתַי הָיָה אִיּוֹב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְשֵׁם בַּר קַפָּרָא. בִּימֵי אַבְרָהָם אָבִינוּ הָיָה. הָדָא הִיא דִּכְתִיב אִישׁ הָיָה בְאֶרֶץ עוּץ אִיּוֹב שְׁמוֹ. וּכְתִיב אֶת עוּץ בְּכוֹרוֹ. רִבִּי אַבָּא אָמַר. בִּימֵי אָבִינוּ יַעֲקֹב. וְדִינָה הָיְתָה אִשְׁתּוֹ. הָדָא הִיא דִכְתִיב כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי. וּכְתִיב כִּי נְבָלָה עָשָׂה בְיִשְׂרָאֵל. רִבִּי לֵוִי אָמַר. בִּימֵי הַשְּׁבָטִים הָיָה. הָדָא הִיא דִכְתִיב אֲשֶׁר חֲכָמִים יַגִּידוּ וְלֹא כִחֲדוּ מֵאֲבוֹתָם. רִבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמַר. בִּירִידָתָן לְמִצְרַיִם הָיָה וּבַעֲלִיָיתָן מֵת. מָשָׁל לְרוֹעֶה שֶׁבָּא זְאֵב וְנִזְדַּוֵוג לְצֹאנוֹ. מַה עָשָׂה. הֶעֱמִיד תַּיִישׁ אֶחָד לְנֶגְדּוֹ. הָדָא הִיא דִכְתִיב. יַסְגִּירֵנִי אֵל אֶל עֲוִיל וְעַל יְדֵי רְשָׁעִים יִרְטֵינִי. תַּנֵּי רִבִּי יִשְׁמָעֵאל. אִיּוֹב מֵעַבְדֵי פַּרְעֹה הָיָה וּמִגְדוֹלֵי פַמִילִיָיא שֶׁלּוֹ הָיָה. הָדָא הִיא דִכְתִיב הַיָּרֵא אֶת דְּבַר יי וגו׳. וּכְתִיב בֵּיהּ אִישׁ תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע. רִבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר. בִּימֵי שְׁפוֹט הַשּׁוֹפְטִים הָיָה. הָדָא הִיא דִכְתִיב הֵן אַתֶּם כּוּלְּכֶם חֲזִיתְם וְלָמָּה זֶה הֶבֶל תֶּהְבָּלוּ. חֲזִיתֶם מַעֲשֶׂה דוֹרִי. שֶׁהָיוּ נוֹטְלִין מַעֲשֵׂר בְּגָרְנוֹת. אָהַבְתָּ אֶתְנָן עַל כָּל גָּרְנוֹת דָגָן. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. בִּימֵי מַלְכַת שְׁבָא הָיָה. שֶׁנֶּאֱמַר וַתִּפֹּל שְׁבָא וַתִקָּחֵם. רִבִּי נָתָן אָמַר. בִּימֵי כַּשְׂדִּים הָיָה. שֶׁנֶּאֱמַר כַּשְׂדִּים שָׂמוּ שְׁלֹשָׁה רָאשִׁים. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר. בִּימֵי אֲחַשְׁוֶרוֹשׁ הָיָה. שֶׁנֶּאֱמַר יְבַקְּשׁוּ לַמֶּלֶךְ נְעָרוֹת בְּתוּלוֹת טוֹבוֹת מַרְאֶה. וּכְתִיב וְלֹא נִמְצָא נָשִׁים כִּבְנוֹת אִיּוֹב. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. מֵעוֹלֵי גוֹלָה הָיָה. רִבִּי יוֹחָנָן אָמַר. מֵעוֹלֵי גוֹלָה הָיָה וְיִשְׂרָאֵל הָיָה. לְפוּם כֵּן רִבִּי יוֹחָנָן לָמַד מִמֶּנּוּ הִילְכוֹת אֶבֶל. וַיָּקָם אִיּוֹב וַיִקְרַע אֶת מְעִילוֹ. רִבִּי יְהוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מִיכָּן שֶׁאָבֵל צָרִיךְ לִקְרוֹעַ מְעוּמָּד. תַּנֵּי רִבִּי חִיָיה. הָיָה לִי בְעוֹלָמִי גוֹי אֶחָד צַדִּיק וְנָתַתִּי לוֹ שְׂכָרוֹ וּפְטָרְתִּיו מֵעוֹלָמִי. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אִיּוֹב לֹא הָיָה וְלֹא עָתִיד לִחְיוֹת. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְשֵׁם בַּר קַפָּרָא. בִּימֵי אַבְרָהָם אָבִינוּ הָיָה. וְהָכָא הוּא אָמַר הָכֵין. אֶלָּא הוּא הָיָה וִייסוּרִין לֹא הָיוּ. וְלָמָּה נִכְתְּבוּ עָלָיו. אֶלָּא לוֹמַר שֶׁאִילּוּלֵי בָאוּ עָלָיו הָיָה יָכוֹל לַעֲמוֹד בָּהֵן. דָּרַשׁ רִבִּי עֲקִיבָה. וַיִּחַר אַף אֱלִיהוּא בֶן בַּרַכְאֵל הַבּוּזִי מִמַּשִׁפָּחַת רָם. אֱלִיהוּא זֶה בִּלְעָם. בֶּן בַּרַכְאֵל. שֶׁבָּא לְקַלֵּל אֶת יִשְׂרָאֵל וּבֵירְכָן. וְלֹא אָבָה יי אֱלֹהֶיךָ לִשְׁמוֹעַ אֶל בִּלְעָם. הַבּוּזִי. שֶׁהָיְתָה נְבוּאָתוֹ בְזוּיָה. נוֹפֵל וּגְלוּי עֵינַיִם. מִמִּשְׁפָּחַת רָם. מִן אֲרָם יַנְחֵינִי בָלָק. אָמַר לוֹ רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אִין הוּא הוּא. כְּבָר כִּסָּה עָלָיו הַמָּקוֹם. וְאִין לֵית הוּא הוּא. עָתִיד לְהִתְוַכֵּחַ עִמָּךְ. אֶלָּא אֱלִיהוּא זֶה יִצְחָק. בֶּן בַּרַכְאֵל. בֶּן שֶׁבֵּירְכוֹ הָאֵל. שֶׁנֶּאֱמַר וַיְּבָרְכֵהוּ יי. הַבּוּזִי. שֶׁבִּיזָּה כָל בָּתֵּי עֲבוֹדָה זָרָה בְשָׁעָה שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ. מִמִּשְׁפָּחַת רָם. בֶּן אַבְרָם. מֹשֶׁה כָתַב חֲמִשָּׁה סִיפְרֵי תוֹרָה. וְחָזַר וְכָתַב פָּרָשַׁת בָּלָק וּבִלְעַם. וְכָתַב סִפְרוֹ שֶׁל אִיּוֹב. אִישׁ תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע. אָמַר רִבִּי תַחְלִיפָא קַיְסָרִיָּא. שֶׁהָיָה וַותְּרָן. אָמַר לֵיהּ רִבִּי זְעִירָא. וּמָאן דְּלֵית הוּא וַותְּרָן לֵית הוּא כָשֵׁר. אֶלָּא שֶׁהָיָה מְוַותֵּר עַל קִלְלָתוֹ.

MISHNAH: Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai, since all your days you explained that Job served the Omnipresent only out of fear, as it was said: “A man, artless and straight, fearing God and fleeing from evil 1:1 . ”; but behold, Joshua, your student’s student deduced that he did it out of love! HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. 15a/b . When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ 1:1 . A man was in the land of Oz, his name was Job.” And it is written, “ 23:21, in the list of Aramean Naḥor tribes. Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ 2:10 . You speak like one of the impious ones”, and it is written: “ 34:7 . For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ 15:18. The previous verse ends: This I have seen, I shall tell it; the verses are interpreted as referring to Judah and Reuben who confessed their sins; cf. Chapter 1, Note 195 . What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left pp. 283–284. Job lived another 140 years after his tribulations ( Job 42:16 ). Since God gave double restitution for everything he had lost, it is concluded that he suffered in his 70th year and lived for 210 years. . A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ 16:11 . He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government1(12 ), this is extended to include in Pharao’s council Bileam, who voted for killing the Jewish children and was killed, Job who abstained from voting and suffered, and Jethro who voted against Pharao’s decree and was rewarded in that his descendants sat in the Synhedrion. ’ as a term for government is from the time of the principate when the emperor ran the state by his freedmen and slaves, his familia. . That is what is written: “ 9:20 . One who feared the word of the Eternal etc.”, and it is written about him, “ 1:1 . a man, artless and straight, fearing God and fleeing from evil 1:1 . ”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor 27:12 . .” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors 9:1 . Since it is in the hand of the farmer to whom to give his tithes; the Levite or Cohen who comes to the threshing floor to collect his tithes is an extortionist (Cf. Demay 6:3, Note 69 ). .” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them 1:15 . .” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides. 1:17 . ” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king 2:2 . .” And it is written, “no women were found like Job’s daughters 42:15 . .” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat 1:20 . ”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing 3:7 , Babli 20b , the verse is quoted without asking whether Job was Jewish or not. . Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it. Rebbi Aqiba explained: “Elihu Ben Barakhel the Buzite from the family Ram got angry.32:2 . ” Elihu that is Bileam. Ben Barakhel, who came to curse Israel but blessed them. The Buzite, whose prophecy was degraded, “who falls down open-eyed. 24:4 . ” From the family Ram, “from Aram did Balaq lead me 23:7 . .” Rebbi Eleazar ben Azariah said to him, if he is he, then the Omnipresent already covered it up. If he is not he, in the future [world] he will argue with you. But Elihu that is Isaac. Ben Barakhel, the son whom God blessed, as it was said: “The Eternal had blessed him 26:12 . In the Babli, Baba Batra 15b , the consensus it that Elihu was Jewish; cf. Tosaphot s. v. אליהוא. Some commentators note that Gen. 25:11 would have been a better quote since it mentions Isaac’s status as son and uses the term Elohim, contained in the name, and not YHWH, as in Gen. 26:12 . ”. The Buzite, who degraded all temples of foreign worship at the moment he was bound on the altar. From the family Ram, the son of Abram. Moses wrote the five books of the Torah and added the chapters about Balaq and Bileam. He also wrote the book of Job 13b ; only that the last eight verses of the Torah are attributed to Joshua. The chapter about Balaq and Bileam is a recitation of facts, ostensibly not needed as part of the Law. . “ “A man, artless and straight, fearing God and fleeing from evil 1:1 . ”. Rebbi Taḥlifa from Caesarea said, he was conciliatory. Rebbi Ze‘ira said to him, is a person who is not conciliatory not acceptable? But he was conciliatory even if cursed19:17 ), if the verse attests that he was “fleeing from evil”, this proves that even that prohibition he did not fail to honor. In the Babli, Baba Batra 15b , Megillah 28a , he is declared to have been conciliatory in money matters. .