משנה: הַקְּרוֹבִים מְבִיאִין תְּאֵינִים וַעֲנָבִים וְהָֽרְחוֹקִים מְבִיאִין גְּרוֹגְּרוֹת וְצִימּוּקִים. וְהַשּׁוֹר הוֹלֵךְ לִפְנֵיהֶן וְקַרְנָיו מְצוּפּוֹת זָהָב וַעֲטָרָה שֶׁלְזַיִת בְּרֹאשׁוֹ. הֶחָלִיל מַכֶּה לִפְנֵיהֶן עַד שֶׁהֵן מַגִּיעִין קָרוֹב לִירוּשָׁלֵם. הִגִּיעוּ קָרוֹב לִירוּשָׁלֵם שָֽׁלְחוּ לִפְנֵיהֶן וְעִיטְּרוּ אֶת בִּיכּוּרֵיהֶן. הַפַּחוֹת הַסְּגָנִים וְהַגִּזְבָּרִים יוֹצְאִין לִקְרָאתָן. לְפִי כְבוֹד הַנִּכְנָסִין הָיוּ יוֹצְאִין. כָּל־בַּעֲלֵי אוּמָּנִיּוֹת שֶׁבִּירוּשָׁלֵם עוֹמְדִים בִּפְנֵיהֶן וְשׁוֹאֲלִין בִּשְׁלוֹמָם אַחֵינוּ אַנְשֵׁי מָקוֹם פְּלוֹנִי בָּאתֶם בְּשָׁלוֹם. MISHNAH: Those who live close by bring figs and grapes but those from far away bring dried figs and raisins. The bull walks before them18The required sacrifice (Bikkurim 2:3:1" href="/Jerusalem_Talmud_Bikkurim.2.3.1">Mishnah 2:4) was a communal sacrifice, not a personal one of each farmer., his horns covered with gold and he wears an olive crown on his head. The fife beats19The marching time. before them until they are arriving close to Jerusalem. When they arrived close to Jerusalem, they sent ahead of them20To the Temple. and they adorned their First Fruits21Cf. Mishnah 9.. Civil22This has to be taken with a grain of salt; the expression פחות וסגנים is from Ezekiel.23.6">Ez. 23:6. and Temple administrators and the treasurers came out to meet them; they were leaving according to the standing of the comers. All artisans in Jerusalem were getting up for them23When the procession passed by. to greet them: “Our brothers, people from place X, be welcomed.”
הלכה: עַד הֵיכָן. עַד כְּדֵי שֶׁהוּא יָכוֹל לִתְרוֹם מִן הַמּוּבְחָר. בִּיקֵּשׁ לְהָבִיא דְבֵילָה. נֹאמַר אִם הָֽיְתָה קְעִילִית מֵבִיא. אִם הָֽיְתָה בוֹצְרִית אֵינוֹ מֵבִיא. HALAKHAH: How far? That he could give heave from the best24This refers to Mishnah Terumot2:4 where it is stated that if there is no Cohen available, the farmer should not give heave from the best but from what keeps best. The meaning of the sentence here seems to be that if the time needed to bring the First Fruits to Jerusalem is enough that in the case of heave the farmer should prefer the preservable to the good-looking, the people are classified as “far away”.. If he wants to bring a fig cake, we shall say that if it was from Qe‘ila25In the Nazir.4a">Babli, Nazir 4a, these fig cakes are classified as intoxicating. Those from Bostra, on the dry Golan heights, were dry. he may bring it, from Bostra he cannot bring it.
פְּשִׁיטָא שֶׁהוּא מַקְרִיב שְׁלָמִים. רִבִּי אִימִּי אָמַר מַקְרִיב שְׁלָמִים. רַב אָמַר מְקֵיצִין בָּהֶן אֶת הַמִּזְבֵּחַ. רּבִּי זְעִירָא בָּעֵי. יָחִיד שֶׁנִּתְעָצֵל וְלֹא בָא מֵבִיא גְדִי וְקַרְנָיו מְצוּפּוֹת כֶּסֶף. Is it obvious that it26The bull walking in front of the procession. will be sacrificed as a well-being offering? Rebbi Ammi said, it will be sacrificed as a well-being offering. Rav said, one uses it to occupy the altar27קיץ המזבח is used for elevation offerings which are brought any time the altar would otherwise be empty. It is difficult to find the meaning in the root קיץ “summer”; it might be from a verb parallel Arabic قصّ, أِّقصّ, “to appear pregnant”.. Rebbi Zeïra asked: Does a private person who was lazy and did not come [with the group] bring a goat with its horns covered in silver28This is the interpretation of Maimonides who does not quote the statement in his Code. According to Rashba (Responsa 1, #291) it is a prescriptive sentence: “A private person who was lazy and did not come brings a goat with its horns covered in silver.” This agrees with Z. Frankel’s opinion that in the Yerushalmi, בעי does not necessarily imply a question.?
וַעֲטָרָה שֶׁלְזַיִת בְּרֹאשׁוֹ. שֶׁהוּא מִמִּין שִׁבְעָה. “And an olive crown on his head.” Since this is one of the “Seven Kinds”.
תַּנֵּי מִי שֶׁהָיוּ בִּיכּוּרָיו גְּרוֹגְרוֹת הָיָה מְעַטְּרָן תְּאֵינִים. וְצִימּוּקִים הָיָה מְעַטְּרָן עֲנָבִים. It was stated: He whose First Fruits were dried figs adorned them with fresh figs; raisins one adorned with fresh grapes.
וְכִי יֵשׁ קָטוֹן וְגָדוֹל בִּירוּשָׁלֵם. אֶלָּא כֵינִי מַתְנִיתָא בְּאוֹכְלוֹסִין. לְפִי רוֹב נִכְנָסִין הָיוּ יוֹצְאִין. Is there small and great in Jerusalem29When the Mishnah states that the receiving committe of the Temple was formed according to the standing of the comers, it seems inconceivable that the social standing of the arrivals should be given any consideration.? But so is the Mishnah: By multitudes30A Greek word with Semitic endings; cf. Berakhot 9:1:14" href="/Jerusalem_Talmud_Berakhot.9.1.14">Berakhot 9, Note 47.. According to the number of comers they were leaving.
וְלֹא כֵן תַּנֵּי תָקוֹם וְהָדַרְתָּ. מַה קִימָה שֶׁאֵין בָּהּ חִסָּרוֹן כִּיס אַף הִידּוּר שֶׁאֵין בָּהּ חִסָּרוֹן כִּיס. שַׁנְייָא הִיא הָכָא שֶׁהוּא אַחַת לְקִיצִּים. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי חוּנָא בַּר חִייָא. בּוֹא וּרְאֵה כַּמָּה גָדוֹל כּוֹחָן שֶׁלָּעוֹשֵׂי מִצְווֹת. שֶׁמִּפְּנֵי זָקֵן אֵין עוֹמְדִין וּמִפְּנֵי עוֹשֵׂי מִצְווֹת עוֹמְדִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אִילֵּין דְּקַייְמִין מִן קוֹמֵי מֵיתָא לָא מִן קוֹמֵי מֵיתָא אִינּוּן קַייָמִין לוֹן אֶלָּא מִן קוֹמֵי אִילֵּין דִּגְמָלִים לֵיהּ חֶסֶד. Did we not state: (Leviticus.19.32">Lev. 19:32) “You shall rise and give respect31“Before a white head (an old person) you shall rise and give respect to an Elder (a rabbinic authority).”.” Just as rising does not cost anything, so giving respect should not cost anything32Sifra Qedošim Pereq 7(13). But the Mishnah requires the artisans, who are paid for their products, not for their time, to get up when the procession passes by and lose time (which is money) from their work.? There is a difference here since it is only once in a long time. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna bar Ḥiyya: Come and see how strong is the case of those who come to fulfill a commandment! For before an elder one does not have to stand33If it costs money. The saying is quoted in Kiddushin.33a">Babli Qiddušin 33a. but before those who come to fulfill a commandment one stands! Rebbi Yose ben Rebbi Abun said, those that stand up before a dead person do not stand up before the dead but before those who serve him in charity34This sentence is added because it is a homily by R. Yose ben R. Abun and is somehow connected with the topic discussed..
עַד כַּמָּה אָדָם צָרִיךְ לַעֲמוֹד מִפְּנֵי זָקֵן. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. פַּעֲמַיִים בַּיּוֹם. רִבִּי לָֽעְזָר אָמַר פַּעַם אַחַת בַּיּוֹם. לֹא כֵן תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מְנַיִין לַזָּקֵן שֶׁלֹּא יַטְרִיחַ. תַּלמוּד לוֹמַר זָקֵן וְיָרֵאתָ מֵאֱלֹהֶיךָ אֲנִי יי֨. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי לָֽעְזָר לֹא יָקוֹם כָּל־עִיקָּר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָֽעְזָר. דְּלָא יֵיחְמֵי סִייַעְתָּא דְסַבִּין וְעָבַר קוֹמֵיהוֹן בְּגִין דִּיקוּמוֹן לוֹן מִן קוֹמוֹי. כְּשֵׁם שֶׁהֵן חֲלוּקִין כָּאן כָּךְ הֵן חֲלוּקִין בִּשְׁאִילַת שָׁלוֹם. How often does a person have to rise before an Elder? Simeon bar Abba in the name of Rebbi Joḥanan: twice a day35In the Kiddushin.33b">Babli, Qiddušin 33b, it is formulated in the name of R. Yannai: That the reverence shown to a Sage should not be greater than that given to God, before Whom one appears twice daily, for morning and afternoon/evening prayers.. Rebbi Eleazar said, once a day. Was it not stated thus: Rebbi Simeon ben Eleazar says, from where that an Elder should not importune? The verse says (Leviticus.19.32">Lev. 19:32): “Elder, but you should fear your God, I am the Eternal36Sifra Qedošim Pereq 7(15). The ending of the verse is addressed not to the person who has to show reverence to the rabbi but to the rabbi..” According to Rebbi Joḥanan, this is understandable37He holds that the reverence shown to a rabbi must definitely be less than that given God.. According to Rebbi Eleazar one should not get up at all36Sifra Qedošim Pereq 7(15). The ending of the verse is addressed not to the person who has to show reverence to the rabbi but to the rabbi.! Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: That he should not see a group of old men38Or any people. and pass in front of them so they should rise before him. Just as they39R. Johanan and R. Eleazar; how many times a student has to greet his teacher every day. disagree here, so they disagree about greeting.
רִבִּי חִזְקִיָּה רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶבְדּוּמָא דְמִן חֵיפָה. לִזָקֵן אַרְבַּע אַמּוֹת עָבַר יֵשֵׁב לוֹ. כֹּהֵן גָּדוֹל מִשֶּׁהוּא רוֹאֵהוּ וְעַד שֶׁהוּא נִכְסֶה מִמֶּנּוּ. מַה טַעֲמָא וְהָיָה כְּצֵאת מֹשֶׁה הָאֹהֱלָה יָקוּמוּ כָּל־הָעָם וגו׳. תְּרֵין אֲמוֹרִין. חַד אָמַר לִשְׁבָח וְחַד אָמַר לִגְנַּאי. מָאן דְּאָמַר לִשְׁבָח. מֵיחְמֵי צַדִּיקָא וּמְזַכֵּי. וּמָאן דְּאָמַר לִגְנַאי. חֲזִי שֻׁקֵּי חֲזִי כָּֽרְעִין אֲכִיל מִן יְהוּדַאי שָׁתֵי מִן יְהוּדַאי. כָּל־מִדְּלֵיהּ מִן יְהוּדַאי. Rebbi Ḥizqia, Rebbi Ḥanina the son of Rebbi Abbahu, in the name of Rebbi Eudaimon from Haifa: For an Elder four cubits; once he passed one sits down. The High Priest, from the moment one sees him until he disappears from view.40The statement is quoted in the Kiddushin.33b">Babli, Qiddušin 33b, with the head of the rabbinic court instead of the High Priest. What is the reason? (Exodus.33.8">Ex. 33:8) “It was, when Moses went to the tent, the entire people rose, etc.” Two Amoraïm41In the Kiddushin.33b">Babli, Qiddušin 33b, they are identified as R. Ammi and R. Isaac Nappaḥa., one as praise and one as shame. The one who says, as praise: To see the just person and acquire merit. The one who says, as shame: Look at his thighs, look at his feet, he eats from the Jews, he drinks from the Jews, all he has is from the Jews.
אָרוֹן פָּנָיו כְּלַפֵּי הָעָם וְהַכֹּהֲנִים כְּלַפֵּי הָעָם. וְיִשְׂרָאֵל פְּנֵיהֶן כְּלַפֵּי הַקּוֹדֶשׁ. The ark is facing the people, the Cohanim are facing the people, and the people face the holy42In the synagogue, the people stand with their faces towards the ark (and Jerusalem); the face of the holy ark and the Cohanim while they bless the people face the people, not the ark..
אָמַר רִבִּי לָֽעְזָר. אֵין הַתּוֹרָה עוֹמֶדֶת מִפְּנֵי בְּנָהּ. שְׁמוּאֵל אָמַר אֵין עוֹמְדִין מִפְּנֵי חָבֵר. רִבִּי הִילָא רִבִּי יַעֲקֹב בַּר אִידִי הֲווֹן יְתִיבִין. עָבַר שְׁמוּאֵל בַּר בָּא וְקָמוּ לוֹן מִן קוֹמוֹי. אָמַר לוֹן. תַּרְתֵּיי גַּבְּכוֹן. חָדָא שֶׁאֵינִי זָקֵן. וְחָדָא שֶׁאֵין הַתּוֹרָה עוֹמֶדֶת מִפְּנֵי בְּנָהּ. Rebbi Eleazar said, the Torah does not get up because of her son. Samuel said, one does not get up because of a fellow43But only before a genuinely ordained rabbi.. Rebbi Hila and Rebbi Jacob bar Idi were sitting44Studying Torah.. Samuel bar Abba45A student of R. Joḥanan who enjoyed great authority but never was formally ordained, cf. Bikkurim 3:3:20" href="/Jerusalem_Talmud_Bikkurim.3.3.20">Note 66. passed by them and they stood up. He said to them: Two things are [wrong] with you. The first, that I am not an Elder46He never acquired a rabbinic title.. The other, that the Torah does not get up because of her son47Study is the Torah, the Sage is only the son of the Torah..
אָמַר רִבִּי זְעִירָא. רִבִּי אָחָא מַפְסִיק וְקָאִים דּוּ חָשַׁשׁ כְּהָדֵין תַּנָּייָא. דְּתַנֵּי כּוֹתְבֵי סְפָרִים תְּפִילִּין וּמְזוּזוֹת מַפְסִיקִין לְקִרְיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָה. רִבִּי חֲנַנְיָה בֶּן עֲקַבְּיָה אוֹמֵר כְּשֵׁם שֶׁמַּפְסִיקִין לְקִרְיַת שְׁמַע כָּךְ מַפְסִיקִין לִתְפִילָה וְלִתְפִילִין וְלִשְׁאָר מִצְוֹתֶיהָ שֶׁלְתּוֹרָה. Rebbi Zeïra said that Rebbi Aḥa interrupted [his studies] and got up since he considered the following statement:48Tosephta Berakhot 2:6, quoted Šabbat 1:1 (fol. 3b) In the Tosephta, there is an additional statement of Rebbi to the effect that one does not interrupt the performance of one commandment for any other commandment, a statement attributed to R. Ḥanania ben Aqabia in Sukkah.26a">Babli Sukkah26a.
While here it is assumed that R. Aḥa follows R. Ḥanania ben Aqabia, an argument in R. Aḥa’s name to support the anonymous statement is in Berakhot 1:2:8" href="/Jerusalem_Talmud_Berakhot.1.2.8">Berakhot1:5 (Note 164), Šabbat 1:2. “The writers of Torah scrolls, tefillin and mezuzot do interrupt for the reading of the Šema‘ but they do not interrupt for prayer. Rebbi Ḥanania ben Aqabia says, just as they interrupt for the reading of the Šema‘ so they do interrupt for prayer, tefillin, and all other commandments of the Torah.”
חִזְקִיָּה בְּרִיבִי מִן דַּהֲוָה לָעֵי בְּאוֹרַיְתָא כָּל־צוֹרְכֵיהּ הֲוָה אֲזִיל וִיתִיב לֵיהּ קוֹמֵי בֵּית װַעֲדָא בְּגִין מֵיחְמֵי סַבִּין וּמֵיקָם לֵיהּ מִן קוֹמֵיהוֹן. יְהוּדָה בַּר חִייָה הֲוָה יְלִיף סְלִיק וּשְׁאִיל בִּשְׁלָמֵיהּ דְּרִבִּי יַנַּאי חָמוּהּ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. וַהֲוָה יְתִיב לֵיהּ עַל אָתָר תִּלִּי בְּגִין מֵיחְמִינֵיהּ וּמֵקִים לֵיהּ מִן קוֹמוֹי. אָֽמְרִין לֵיהּ תַּלְמִידוֹי. לֹא כֵן אַלְפָּן רִבִּי. לְזָקֵן אַרְבַּע אַמּוֹת. אָמַר לוֹן אֵין יְשִׁיבָה לִפְנֵי סִינַי. חַד זְמָן עֲנִי מַסִּיק. אָמַר לֵית אֶיפְשַׁר דִּיהוּדָה בְּרִי מְשַׁנֶּי מִנְהָגֵיהּ. אָמַר לֵית אֶיפְשַׁר דְּלָא יְגִיעוּן יִיסוּרִין בְּהַהוּא גוּפָא צַדִּיקָא. מִסְתַּבְּרָא שֶׁאֵין לָנוּ יְהוּדָה בְּרִיבִי. The great Ḥizqiah49Ḥizqiah ben R. Ḥiyya the elder, twin brother of Jehudah ben Ḥiyya. The story must refer to the very young Ḥizqiah, before he opened his own academy., when he had studied Torah as much as he could, used to go and sit before the assembly hall in order to see old men and get up before them. Jehudah bar Ḥiyya used to go and greet his father-in-law Rebbi Yannai every Sabbath eve. He used to sit on a hilly place in order to see him and get up before him. His students said to him, did the teacher not instruct us, “for an Elder four cubits”? He said to them, one does not sit before Sinai. Once he did not come. He said it is impossible that my son Jehudah should change his habits, it is impossible that sufferings should come over this holy body50R. Yannay must disagree with the characterization that sudden death is a sign of Divine wrath (Bikkurim 2:1:13" href="/Jerusalem_Talmud_Bikkurim.2.1.13">Chapter 2, Note 47), at least as far as totally just people are concerned. Proof for this position is given by the deaths of Aaron and Moses.. It is reasonable that we lost the great Jehudah.
רִבִּי מֵאִיר חֲמֵי אֲפִילוּ סָב עַם הָאָרֶץ וּמֵקִים לֵיהּ מִן קוֹמוֹי וְאָמַר לֹא מַגָּן מַאֲרִיךְ יָמִים. רִבִּי חֲנִינָא מָחֵי מָאן דְּלָא קָאִים מִקּוֹמוֹי וַהֲוָה אֲמַר לֵיהּ כִּי בָעִיתָה מְבַטְּלָה דְּאוֹרָיְתָא. אָמַר רִבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵי שֵׂיבָה תָקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךְ אֲנִי י֙י. אֲנִי הוּא שֶׁקִייַמְתִּי עֲמִידַת זָקֵן תְּחִילָּה. Rebbi Meïr, when he saw even a vulgar old man, rose before him. He said, not for nothing did he live so long. Rebbi Ḥanina slapped a person who did not rise before him and said, do you want to do away with the Torah? Rebbi Simon said, The Holy One, praise to Him, said (Leviticus.19.32">Lev. 19:32): “Before a white head you shall rise, give respect to an Elder, and fear your God, I am the Eternal.” I am the one who first observed standing before an Elder51Genesis.18.2">Gen. 18:2..
כְּשֶׁהַנָּשִׂיא נִכְנָס כָּל־הָעָם עוֹמְדִין מִפָּנָיו וְאֵין רְשׁוּת לְאֶחָד מֵהֶן לֵישֵׁב עַד שֶׁיֹּאמַר לָהֶם שְׁבוּ. אַב בֵּית דִּין שֶׁנִּכְנָס עוֹשִׂין לוֹ שׁוּרוֹת. רָצָה נִכְנָס בְּזוֹ רָצָה נִכְנָס בְּזוֹ. חָכָם שֶׁנִּכְנָס אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב עַד שֶׁמַּגִּיעַ וְיוֹשֵׁב לוֹ בִמְקוֹמוֹ. רִבִּי מֵאִיר הֲוָה יְלִיף סְלַק לְבֵית װַעֲדָא וַהֲווֹן כָּל־עַמָּא חָמְייָן לֵיהּ וְקַייְמוֹן לֵיהּ מִן קוֹמוֹי. כַּד שָֽׁמְעוּן הָהֵן תַּנָּייָא תַנֵּי בָּעוֹן לְמֵיעֲבַד לֵיהּ כֵּן. כָּעַס וּנְפַק לֵיהּ. אָמַר לוֹן שָׁמַעְתִּי שֶׁמַּעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין. “52Sanhedrin 7:5" href="/Tosefta_Sanhedrin.7.5">Tosephta Sanhedrin 7:8; the Tosephta text is identical with the Babli text, Horayot.13b">Horaiot 13b. When the patriarch53The president of the Synhedrion. enters, everybody stands and they may not sit down until he tells them: sit! For the chief judge54The number two man in the hierarchy of the Synhedrion. In the Babli version, one forms two passage ways on both sides of which the people stand and he may choose one of these. one forms rows; he may choose through which one to enter. For the ḥakham55The number three man in the hierarchy of the Synhedrion., one person after another stands up and then sits down until he arrives at his place.” Rebbi Meïr was used to it that when he went to the assembly hall, the people saw him and stood up before him. When they heard a Tanna reciting this statement, they wanted to follow its rules56That only the persons closest to where he was at the moment would stand up and sit down immediately after he passed.. He got angry and left. He said to them, I heard than one promotes in dignity but does not demote57A principle also accepted in the Yoma.20b">Babli (Yoma 20b). For example, if the High Priest becomes temporarily disabled on the Day of Atonement, his substitute after that day cannot serve as High Priest, because there is one, or as simple priest, since one promotes in dignity but does not demote. R. Meïr extends the principle and rules that forms of showing respect cannot be reduced once they became accepted..
רִבִּי זְעִירָא הֲווֹן בָּעְייָן מַמְנִיתֵיהּ וְלָא בָּעֵי מְקַבֵּל עֲלוֹי. כַּד שְׁמַע הָהֵן תַּנָּייָא תַנֵּי חָכָם חָתָן נָשִׂיא גְּדוּלָה מְכַפֶּרֶת. קְבִיל עֲלוֹי מַמְנִיתֵיהּ. חָכָם. מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן. מַה כְתִיב בַּתְרֵיהּ וְכִי יָגוּר אִתְּכֵם גֵּר בְּאַרְצְכֶם לוֹ תוֹנוּ אוֹתוֹ. מַה הַגֵּר מוֹחֲלִין לוֹ עַל כָּל־עֲווֹנוֹתָיו אַף חָכָם שֶׁנִּתְמַנֶּה מוֹחֲלִין לוֹ עַל כָּל־עֲווֹנוֹתָיו. חָתָן. וַיֵּלֶךְ עֵשָׂיו אֶל יִשְׁמָעֵאל וַיִּקַּח אֶת מָחֲלַת בַּת יִשְׁמָעֵאל. וְכִי מָחֲלַת שְׁמָהּ. וַהֲלֹא בָּֽשְׂמַת שְׁמָהּ. אֶלָּא שֶׁנִּמְחֲלוּ לוֹ כָּל־עֲוֹנוֹתָיו. נָשִׂיא. בֶּן שָׁנָה שָׁאוּל בְּמָלְכוֹ. וְכִי בֶּן שָׁנָה הָיָה. אֶלָּא שֶׁנִּמְחֲלוּ לוֹ כָּל־עֲוֹנוֹתָיו כְּתִינּוֹק בֶּן שָׁנָה. They wanted to ordain Rebbi Zeïra but he did not want to take it upon himself. When he heard a Tanna stating: “For an ordained person, a bridegroom, a patriarch, the dignity deletes [his sins],” he accepted being ordained. An ordained person: (Leviticus.19.32">Lev. 19:32): “Before a white head you shall rise, give respect to an Elder, and fear your God, I am the Eternal.” What is written after that (Leviticus.19.33">v. 33): “If a proselyte lives in your land, you shall not trick him.” Just as all his sins are forgiven to the proselyte, so all sins are forgiven to one being ordained. The bridegroom: (Genesis.28.9">Gen. 28:9) “Esaw went to Ismael and married Maḥalat58“The one being forgiven.” bat Ismael.” But was her name Maḥalat, was it not Basemat59“The perfumed.” The verse would prove only that prior sins of the bride are forgiven.? But all his sins were forgiven him. The president: (1S. 13:1) “Saul was one year old when he became king.” Was he one year old when he became king? But all his sins were forgiven him as to a baby of one year.
רִבִּי מָנָא מֵיקִיל לָאִילֵּין דְּמִיתְמַנֵּיי בִּכְסַף. רִבִּי אִימִּי קָרָא עֲלֵיהוֹן אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם. אָמַר רִבִּי יֹאשִׁיָּא וְטַלִּית שֶׁעָלָיו כְּמַרְדָּעַת שֶׁלְחֲמוֹר. אָמַר רִבִּי שִׁייָן. זֶה שֶׁהוּא מִתְמַנֶּי בְּכֶסֶף אֵין עוֹמְדִין מִפָּנָיו וְאֵין קוֹרִין אוֹתוֹ רִבִּי. וְהַטַּלִּית שֶׁעָלָיו כְּמַרְדָּעַת שֶׁלַּחֲמוֹר. רִבִּי זְעִירָא וְחַד מִן רַבָּנִן הֲווֹן יְתִיבִין. עֲבַר חַד מִן אִילֵּין דְּמִיתְמַנֵּי בִּכְסַף. אֲמַר יָתֵיהּ דְמִן רַבָּנִין לְרִבִּי זְעִירָא. נַעֲבִיד נַפְשָׁן תַּנָּיֵי וְלָא נֵיקוֹם לוֹן מִקּוֹמוֹי. Rebbi Mana made light of those ordained for money. Rebbi Ammi60In the Sanhedrin.7b">Babli, Sanhedrin 7b, this is ascribed to Rav Ashi and directed against those who ordain for money. The ordination discussed here is original ordination in the succession of Moses and the Prophets, in Mishnaic times expressed by the title of “Rebbi”, in contrast to the informal (Babylonian and modern) ordination known by the title of “Rav.”. read for them (Exodus.20.19">Ex. 20:19): “Do not make for yourselves gods of silver or gods of gold.” Rebbi Yoshia said, their prayer shawl is like a donkey’s saddle cover. Rebbi Ashian said, if somebody is ordained for money, one does not get up before him and one does not address him as Rebbi; his prayer shawl is like a donkey’s saddle cover. Rebbi Zeïra and one of the rabbis were sitting together when a person ordained for money was passing by. One of the rabbis said to Rebbi Zeïra, let us behave like Tannaïm61People of prior generations, before the patriarchate, the only authority empowered to ordain in their time, had discovered ordination as a source of income. Not to honor an ordained person was really an insult to the patriarchate. and not get up before him.
תִּירְגֵּם יַעֲקֹב אִישׁ כְּפַר נָבוּרַיָּא. הוֹי אוֹמֵר לָעֵץ הָקִיצָה עוּרִי לָאֶבֶן דּוֹמֵם הוּא יוֹרֶה. יוֹדֵעַ הוּא יוֹרֶה. הִנֵּה הוּא תָּפוּשׂ זָהָב וָכֶסֶף. לֹא בְּכַסְפִּייָא אִיתְמַנֵּי. וְכָל־רוּחַ אֵין בְּקִרְבּוֹ. לֹא חֲכִים כְּלוּם. הוֹי אוֹמֵר בְּעִיתוֹן מַמְּנִייָה. וַי֙י בְּהֵיכַל קָדְשׁוֹ. הָא רִבִּי יִצְחָק בַּר לָּֽעְזָר בִּכְנִישְׁתָּא מְדַרְתָּא דְּקַיְסָרִין. Jacob from Kefar Naburaia translated (Habakkuk.2.19-20">Ḥab. 2:19–20): “Woe, to him who says to wood wake up, arise to the silent stone, should he instruct?” He who knows should instruct. “Behold, he is grabbed by gold and silver,” is he not ordained by the money chest? “No spirit is in him,” he does not know anything. Woe to him who says, I want to be ordained! “But the Eternal is in His holy hall,” e. g., Rebbi Isaac ben Eleazar in the fortified synagogue62Cf. Berakhot 3:1:20" href="/Jerusalem_Talmud_Berakhot.3.1.20">Berakhot 3, Note 90. of Caesarea.
רִבִּי אִמִּי שָׁאַל לְרִבִּי סִימוֹן. שָׁמַעְתָּ שֶׁמְמַנִּין זְקֵינִים בְּחוּצָה לָאָרֶץ. אָמַר לֵיהּ. שָׁמַעְתִּי שֶׁאֵין מְמַנִּין זְקֵינִים בְּחוּצָה לָאָרֶץ. אָמַר רִבִּי לֵוִי וְלֹא מִקְרָא מָלֵא הוּא. בֶּן אָדָם בֵּית יִשְׂרָאֵל יוֹשְׁבִים עַל אַדְמָתָם. הָא כָּל־יְשִׁיבָה שֶׁלָּךְ לֹא יְהֵא אֶלָּא עַל אַדְמָתָךְ. רַבָּנִין דְּקַיְסָרִין אָֽמְרִין מְמַנִּין זְקֵינִים בְּחוּצָה לָאָרֶץ עַל מְנָת לַחֲזוֹר. רִבִּי יִצְחָק בַּר נַחְמָּן הֲוָה בְּעַזָּה וּמְנוּנֵיהּ עַל מְנַת לַחֲזוֹר. רִבִּי זְמִינָא הֲוָה בְּצוֹר וּמְנוּנֵיהּ עַל מְנָת לַחֲזוֹר. אוֹף רִבִּי יוֹנָה הֲוָה בְּפִיתְקָה וְלָא קְבִיל עֲלוֹיי מִתְמַנִּיָּה. אָמַר עַד זְמָן דְּמִיתְמַנֵּי רִבִּי וּמִינָּה רִבִּי. אָמַר רִבִּי חָמָא. יְהוּדָה בֶּן טִיטֻס הֲוָה בְּרוֹמֵי וּמְנוּנֵיהּ עַל מְנָת דְּיַחֲזוֹר. Rebbi Ammi asked Rebbi Simeon: Did you hear that one ordains Elders outside the Land? He answered, I heard that one does not ordain Elders outside the Land. Rebbi Levi said, is that not an explicit verse (Ezekiel.36.17">Ez. 36:17): “Son of man, the House of Israel are dwelling on their Land;” that all your academies63Taking the word ישב “to sit” in the meaning: “To study in a talmudic academy.” shall only be on your Land. The rabbis of Caesarea say, one may ordain Elders outside the Land on condition they return. Rebbi Isaac bar Naḥman was in Gaza and they ordained him on condition he return64The Southern border of the Amoraic Land of Israel was Ascalon (cf. Ševi‘it p. 496.). Rebbi Zemina was in Tyre and they ordained him on condition he return. Also Rebbi Jonah was on the list but he refused to be ordained as long as his teacher was not ordained. They ordained his teacher. Rebbi Ḥama said, Jehudah ben Titus65A fourth-generation Amora. was in Rome and they ordained him on condition he return.
שִׁמְעוֹן בַּר װָא הֲוָה בְּדַמַּסְקוֹס וְאִיתְמַנּוּן דְּקִיקִין מִינֵּיהּ וְהוּא לֹא אִיתְמַנֵּי. שִׁמְעוֹן בַּר װָא הֲוָה בָּקִי בְּמַרְגָּלִיתָא בְּכָל־מִילָּה וְלָא הֲוָה לֵיהּ עִיגּוּל מֵיכְלֵיהּ. וַהֲוָה רִבִּי יוֹחָנָן קָרֵי עֲלוֹי וְגַם לֹא לַחֲכָמִים לֶחֶם. אָמַר כָּל־מִי שֶׁאֵינוֹ מַכִּיר מַעֲשָׂיו שֶׁלְאַבְרָהָם יַכִּיר מַעֲשֶׂה אֲבוֹתָיו שֶׁלְזֶה. שִׁמְעוֹן בַּר װָא הֲוָה בְּדַמַּסְקוֹס וְשָׁלַח לֵיהּ רִבִּי אַבָּהוּ חָדָא אִיגְרָא וִיהַב מִן סִיבְתֵּיהּ בְּגַוָּהּ. בְּגִין אִילֵּין סִבְתָּא קוּם אֶתְהַלֵּךְ לְאַרְעָא דְּיִשְׂרָאֵל. מִי יִגְלֶה עָפָר מֵעֵינֶיךָ רִבִּי יוֹחָנָן. אַבָּהוּ רִיגְלוּתָיָה אִיתְמַנֵּי. שִׁמְעֹן דְּמַעֲפָרָיָא לָא אִיתְמַנֵּי. Simeon bar Abba66Since elsewhere in the Yerushalmi (e. g., Berakhot 1:7, Note 137) he is given the title of Rebbi and in the Babli he appears as Rav Shimen bar Abba, he had the title of Rav before he came from Babylonia to Galilee and in the end was fully ordained in the Land of Israel. was in Damascus and smaller people than he were ordained but he was not ordained. Simeon bar Abba was an expert in everything concerning pearls but he did not have a loaf to eat. Rebbi Joḥanan quoted about him (Ecclesiastes.9.11">Eccl. 9:11): “Also bread is not for Sages.” He said, anybody who does not know the good works of Abraham may know them through the good works of this man’s ancestors. Simeon bar Abba was in Damascus when Rebbi Abbahu sent him a letter and enclosed some of his grey hair: “For these gray hairs’ sake, get up and go to the Land of Israel. Who would remove the earth from your eyes, Rebbi Joḥanan: Abbahu the shoe-clad was ordained, Simeon the toga-clad was not ordained!”