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Babylonian Talmud: Tractate Baba BathraThe appointed seasons of the Lord, were said [but] the weekly Sabbath1 was not said [unto them].2 Ben Azzai said: The appointed Seasons of the Lord were said, [but] the annulment of vows was not said [unto them].2 R. Jose b. Nathan3 studied this Baraitha and did not know [how] to explain it. Going after R. Shesheth to Nehardea and not finding him, he followed him to Mahuza [where] he found him. He said unto him: What [is meant by] 'the appointed seasons of the Lord were said [but] the weekly Sabbath,4 was not said [unto them]'? [The other] replied unto him: [This is the meaning:] The appointed seasons of the Lord5 require a proclamation by a court6 [but] the weekly Sabbath does not require proclamation by a court;7 for, it might have been assumed, since it8 was written9 near the appointed seasons,10 that it required a proclamation by the court as [do] the appointed seasons, [this,]11 therefore, had to be taught. What [is meant by] 'the appointed seasons of the Lord were said [but] the annulment of vows was not said [unto them]'? — The [proclamation of the] appointed seasons of the Lord requires [a court of three] qualified mem12 [but] the annulment of vows does not require [three] qualified men.13 But, surely, it is written the heads of the tribes!14 — R. Hisda replied in the name of R. Johanan: [The text implies that annulment of vows may be performed] by one qualified man.15 We learnt elsewhere:16 R. Simeon b. Gamaliel said: Israel had no [other] festive days like the fifteenth of Ab and the Day of Atonement on which the daughters of Jerusalem went out in white garments, borrowed [for the occasion], so as not to shame those who possessed none [of their own]. One well understands why the Day of Atonement [should be such a festive occasion for it is] a day of pardon and forgiveness,17 [and it is also] a day on which the second Tabies18 were given, but what is [the importance of] the fifteenth of Ab? — Rab Judah said in the name of Samuel: [It was] the day on which the tribes were allowed to intermarry with one another.19 What was their exposition?20 — This is the thing21 [implies] this thing shall only apply to this generation.22 Rabbah b. Bar Hana said in the name of R. Johanan: [It was] the day on which the tribe of Benjamin was allowed to enter the congregation. [This was for a time prohibited], for it is written, Now the men of Israel had sworn in Mizpah saying: 'There shall not any of us give his daughter unto Benjamin to wife.'23 What was their exposition?24 — 'Of us,'25 but not of our children.26 R. Dimi b. Joseph said in the name of R. Nahman: [It was] the day on which the dying in27 the wilderness had ceased;28 for a Master said: Before the dying in the wilderness had ceased
Baba Bathra 121bthere was no [divine] communication with Moses;1 for it is said, So it came to pass, when all the mem of war were consumed and dead from among the people, that the Lord spoke unto me saying,2 '[only then', said Moses] 'was there speaking3 to me'.4 'Ulla said: [It was] the day on which Hosea,5 son of Elah, removed the guards whom Jeroboam6 had placed on the roads to prevent Israel from making the pilgrimages to Jerusalem.7 R. Mattena said: [It was] the day on which the slain of Bether8 obtained [suitable] burial; for R. Mattena said [elsewhere]:9 On the day when the slain of Bether obtained burial [the benediction] 'who art kind and dealest kindly'10 was instituted at Jabneh11 'Who art kind' [was instituted] because they12 did not decompose;13 'and dealest kindly' [was instituted] because they obtained burial. Both Rabbah and R. Joseph said: [It was] the day on which they ceased cutting wood for the altar.14 It was taught: R. Eliezer the Great said: As soon as the fifteenth of Ab arrived, the power of the sun weakened and they chopped no [more] wood for the altar.15 R. Manasseh said: They called it,16 'the day of the breaking of the axe.'17 From that [day]16 onwards, he who adds [from the night to the day]18 will [also] add [length of days and years for himself],19 [and he] who does not add [from the night to the day], decreases [his years].20 What [is meant by] 'decreases'? R. Joseph learnt: His mother will bury him.21 Our Rabbis taught: Seven [men] spanned22 [the life of] the whole world.23 [For] Methuselah saw Adam; Shem saw Methuselah, Jacob saw Shem; Amram saw Jacob; Ahijah the Shilonite saw Amram; Elijah saw Ahijah the Shilonite, and he24 is still alive. And [did] Ahijah the Shilonite see Amram? Surely it is written, And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun!25 — R. Hamnuna replied: The decree26 was not directed27 against the tribe of Levi;28 for it is written, Your carcasses shall fall in this wilderness, and all that were numbered of you according to your whole number, from twenty years old and upward;29 [this implies that a tribe] that was numbered from twenty years old and upward [came under the decree]; the tribe of Levi, [however], having been numbered30 from thirty years old, was excluded. Did none of the [members of the] other tribes31 enter [the promised land]? Surely it was taught: Jair the son of Manasseh and Machir the son of Manasseh were 'born in the days of Jacob and did not die before Israel entered the [promised] land; for it is said, And the men of the Ai smote of them about thirty and six men,32 and it was taught33 'actually thirty six men' [these are] the words of R. Judah; R. Nehemiah, [however], said unto him: Was it said, 'thirty and six'? Surely it was said, about34 thirty and six! But this35 [must refer to] Jair the son of Manasseh who was equal to the greater part of the Sanhedrin!36 — But, said R. Aha b. Jacob, the decree37 was directed38 neither against one [who was] under twenty years of age, nor against [one who was] over sixty years of age. [It was directed] neither against [one] under twenty years of age' — for it is written, from twenty years old and upward;31 'nor against [one] over sixty years of age' — for 'and upward'39 is deduced from 'and upward'40 [in the section] of valuations,41 as there, [one] over sixty years of age is like [one] under twenty years of age,42 so here, one over sixty years of age is like one [who is] under twenty years of age.43 The question was raised: Was the land of Israel divided according to the [number of the] tribes,44 or was it, perhaps divided according to the [number of the] head[s] of the men?45 - To Next Folio -
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