Éjn Jaakov · Kidusin — Én Jaakov

Éjn Jaakov · Kidusin

Éjn Jaakov · Kidusin — Én Jaakov a Beth HaMidrash oldalán: a héber szöveg és magyar fordítása, Rásival és a nagy kommentátorokkal. Ingyenes, online.

קידושין (דף ב ע״ב) תניא ר״ש אומר מפני מה אמרה תורה (דברים כב יג) כי יקח איש אשה ולא כתיב כי תלקח אשה לאיש מפני שדרכו של איש לחזור אחר אשה ואין דרכה של אשה לחזור על איש משל לאדם שאבדה לו אבדה מי חוזר על מי בעל אבדה מחזר על אבדתו:KIDDUSHIN (Fol. 2b) We are taught in a Baraitha that R. Simon says: "Why did the Torah say (Deut. 22, 13) If any man takes a wife, and it is not written, 'If a wife is taken unto a man?' Because the custom is that a man looks after the wife, and not the reverse. This may be compared to a man who has lost something, who is looking after the loss? Surely the loser is looking for the thing he has lost."

(דף יב) אמר רב יהודה אמר שמואל כל שאינו יודע בטיב גיטין וקדושין לא יהא לו עסק עמהן אמר רב אסי א״ר יוחנן וקשים לעולם יותר מדור המבול שנאמר (הושע ד ב) אלה וכחש ורצוח וגנוב ונאוף פרצו ודמים בדמים נגעו מאי משמע כדמתרגם רב יוסף מולדין בנין מנשי חבריהון חובין על חובין מוסיפין וכתיב (שם) על כן תאבל הארץ ואמלל כל יושב בה בחית השדה ובעוף השמים וגם דגי הים יאספו. ואילו בדור המבול לא נגזרה גזירה על דגים שבים שנאמר (בראשית ז כב) מכל אשר בחרבה מתו ולא דגים שבים ואילו הכא אפילו דגים שבים ואימא עד דעביד לכולהו לא ס״ד דכתיב (ירמיה כג י) כי מפני אלה אבלה ארץ אימא אלה לחוד והנך לחודייהו (ע״ב) מי כתיב ופרצו פרצו כתיב:(Fol. 13) R. Juda said in the name of Samuel: "Whoever is not well versed in the legal statute of divorce and betrothal documents shall not occupy himself with it." R. Assi said in the name of R. Jochanan: "And such that occupy themselves, [although not well posted in it], are as hard (injurious) upon the world, even more so than the generation which perished in the flood, as it is said (Hos. 4, 2) Swearing and lying, and killing and stealing, and committing adultery! They break all bounds, and blood toucheth blood." What does this passage prove? This is as R. Joseph translated it [by quoting Jonathan b. Uziel]: "They begot children from strange wives, thereby increasing crime upon crime;" and immediately after this it is written, Therefore shall the land mourn, and everybody that dwelleth therein shall languish, with the beasts of the field, and with the fowls of the heaven; yea also the fishes of the sea shall perish, while concerning the flood a decree against fishes was not issued, as it is said (Gen. 7, 22) Of all that were on the dry land died, but not the fishes in the sea, here even the fishes in the sea are included. But how do you know that the passage above refers to single crimes? Perhaps it refers to all the crimes when committed together. It is impossible to think this, since the passage says (Jer. 23, 10) For because of swearing the land mourneth. Perhaps false swearing is a crime great in itself, but the rest of the crimes mentioned in the passage above are subject to punishment only when they go together? (Ib. b) Is it then written Uparatzu in a coordinate construction? [which would mean that all the elements mentioned in the passage are united]. The construction of the passage is in an ordinate form Paratzu, [hence everything is counted separately].

(דף כב) ת״ר (דברים טו טז) כי טוב לו עמך עמך במאכל עמך במשתה שלא תהא אתה אוכל פת נקיה והוא אוכל פת קיבר אתה שותה יין ישן והוא שותה יין חדש אתה ישן על גבי מוכין והוא ישן על גבי התבן מכאן אמרו חכמים הקונה עבד עברי כקונה אדון לעצמו (ע״ב) (שמות כא ו) ורצע אדוניו את אזנו במרצע וגו׳ ר׳ יוחנן ב״ז היה דורש מקרא זה כמין חומר מה נשתנה אזן מכל האברים שבגוף אמר הקב״ה אוזן ששמעה קולי על הר סיני (ויקרא כה נה) כי לי בני ישראל עבדים ולא עבדים לעבדים והלך זה וקנה אדון לעצמו ירצע (בה) (שמות כא ו) (והגישו אל הדלת וגו׳) ר״ש (ב״ר) היה דורש את המקרא הזה כמין חומר מה נשתנו דלת ומזוזה מכל כלים שבבית אמר הקב״ה דלת ומזוזה שהיו עדים במצרים בשעה שפסחתי על המשקוף ועל שתי המזוזות ואמרתי כי לי בני ישראל עבדים ולא עבדים לעבדים והוצאתים מעבדות לחירות והלך זה וקנה אדון לעצמו ירצע בפניהם:(Fol. 23) Our Rabbis were taught (Deut. 15, 16) Because he (the servant) is well with thee; i.e., well with food and well with drinks with you (the employer). This means that thou shalt not eat white bread while thy servant eats dark bread; that thou shalt not drink old wine while thy servant drinks fresh wine; that thou shalt not sleep upon cushions while thy servant sleeps on straw. From this, remarked our Rabbis, we may infer that whoever buys a Hebrew slave, it is as if he were buying a master over himself, (Ib. b) (Ex." 21, 6) And his master shall bore his ear through with an awl, etc. R. Jochanan b. Zakkai interpreted this passage in a symbolical way (giving an ethical signification to the Biblical law about perforating the slave's ear). "Why was the ear chosen to be bored, above all the other members of the body? The Holy One, praised be He! said: 'The ear which heard on Mt. Sinai (Lev. 25, 55) For unto Me are the children of Israel servants, but not servants under servants, and this one went and purchased another master upon himself, therefore must the ear be bored for not remembering what it heard."' (Ex. 21, 6) And he shall bring him at the door, etc. Simon b. Rabbi interpreted this in a symbolical way: "Why was the door and the door-post upon which the slave's ear shall be bored chosen in preference to any other place in the house? The Holy One, praised be He, said: 'The door and the door-post which were witnesses in Egypt at the time when I passed over the lintel and the doorposts, when I said, all the children of Israel are My servants and not servants under servants, for which purpose I have also redeemed them from slavery unto freedom, and this one went and bought a master upon himself, therefore shall his ear be bored before the lintel and the door-posts.'"

(דף כט ע״ב) ת״ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר׳ יהודה אומר אם בנו זריז ומוצלח ותלמודו מתקיים בידו בנו קודם כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מחדדן שמעתיה א״ל אנא עדיפנא ממך תוב את ואיזיל אנא שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילין תרין אפילו ביממא הוו מתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא על בת בההיא בי רבנן אידמי ליה כתנינא דז׳ רישוותא כל כריעה דכרע בתר חד רישא אמר להו למחר אי לא איתרחיש ניסא סכנתין :(Fol. 29b) Our Rabbis were taught: If one wants to study the Torah himself, and he also has a son who has to get instructions, [but he has the means for only one of them], then he is preferable to his son. R. Juda save: "It his son is a bright and successful student whose study will be more endurable, then his son should be preferred." So it happened with R. Jacob, the son of R. Acha b. Jacob, that his father sent him before Abaye to study. When he returned his father saw that his study was not as bright as it should be. He said to him: "I would do much better than you, therefore sit here and do business and I shall go to study." When Abaye got word that R. Acha was coming, and as there was a demon in the school of Abaye so that when two would enter in the day time they would suffer damage, he therefore said to the Rabbis: "Let none give R. Acha any place to sleep over night. [Hence he will be compelled to spend his night in that school-house], and there were good chances that a miracle would happen to him, [thereby driving out the demon]." R. Acha entered to sleep in the school, and the demon appeared to him in the shape of a seven-headed dragon. Every time R. Acha knelt down to pray he caused the throwing off of one of those heads, [thus having killed the serpent after he knelt down seven times]. In the morning he said to the Rabbis: "Had not a miracle happened to me, you would have exposed me to such a danger."

אמר רב יהודה אמר שמואל הלכה נושא אדם אשה ואח״כ לומד תורה ר׳ יוחנן אמר ריחים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו :R. Juda said in the name of Samuel: "The Law prevails that one should first marry and afterwards devote his time to the study of the Torah." R. Jochanan, however, said: "How is it possible that when he has a millstone on his neck (has a wife and children to support) that he should study the Torah? [Hence he should study before he is married]." Both of the opinions above do not contradict each other. The former refers to Babylonia, [when they used to leave their homes and the trouble of support was not worrying them], while the latter deals with the scholars of the land of Israel, [who were living together with their families. If they should first marry, then the support of their families would hinder them from studying the Torah].

Ein Yaakov (Glick Edition), Kiddushin 1