Talmud Yerushalmi
Yerushalmi Kiddushin 4:11 ירושלמי קידושין ד׳:י״א
Part of: Chapter 4
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משנה: לא יִתְיַיחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים אֲבָל אִשָּׁה אַחַת מִתְיַיחֶדֶת עִם שְׁתֵּי אֲנָשִׁים. רִבִּי שִׁמְעוֹן אוֹמֵר מִתְיַיחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶן בְּפוּנְדָקִי מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמְּרַתּוּ. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ וְיָשֵׁן עִמָּהֶן בְּקֵירוּב בָּשָׂר. וְאִם הִגְדִּילוּ זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. וְלֹא יִלְמַד רַוָוק סוֹפְרִים וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף מִי שֶׁאֵין לוֹ אִשָּׁה לֹא יִלְמַד סוֹפְרִים. רִבִּי יְהוּדָה אוֹמֵר לֹא יִרְעֶה רַוָוק אֶת הַבְּהֵמָה. וְלֹא יִישְׁנוּ שְׁנֵי רַוָוקִים בְּטַלִּית אַחַת וַחֲכָמִים מַתִּירִים. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים לֹא יִתְיַיחֵד עִם הַנָּשִׁים לְעוֹלָם. וְלֹא יִלַמֵּד אָדָם אֶת בְּנוֹ אוּמָּנוּת בֵּין הַנָּשִׁים. רִבִּי מֵאִיר אוֹמֵר לְעוֹלָם יִשְׁתַּדֵּל אָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָּנוּת נְקִיָיה וְיִתְפַּלֵּל לְמִי שֶׁהָעוֹשֶׁר שֶׁלּוֹ שֶׁאֵין לָךְ אוּמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת. שֶׁאֵין עֲנִיּוּת מִן. הָאוּמָּנוּת וְאֵין עֲשִׁירוּת מִן הָאוּמָּנוּת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶן אוּמָּנוּת וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי וְכָךְ מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר אֶלָּא שֶׁהֲרֵיעוֹתִי אֶת מַעֲשַׂיי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גּוֹרְיוֹן אִישׁ צַיידָן אוֹמֵר מַשּׁוּם אַבָּא שָׁאוּל. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר גַּמָּל סַפָּר סַפָּן קַדָּר רוֹעֶה וְחֶנְוָונִי שֶׁאוּמְנָתָן אוּמָנוּת לִיסְטִין. רִבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ הַחַמָּרִין רוּבָּן רְשָׁעִים. הַגַּמָּלִין רוּבָּן כְּשֵׁירִים. הַסַּפָּנִין רוּבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים לְגֵיהִנָּם. כָּשֶׁר שֶׁבַּטַּבָּחִים שׁוּתָפוֹ שֶׁלַּעֲמָלֵק.
MISHNAH: One man should not be alone with two women228In a locked room. but one woman may be alone with two men. Rebbi Simeon says, he may be alone with two women as long as his wife is with him; he can sleep with them in a hostelry229Where everybody sleeps in the same room. because his wife will watch over him. A man can be alone with his mother or his daughter and sleep with them with their skins touching; once they grew up each one sleeps in his garment.
And a bachelor shall not be a school teacher230Because of the mothers of the schoolchildren.; a woman shall not be a school teacher. Rebbi Eliezer says, also a man without a wife shall not be a school teacher.231If he is married but his wife lives at another place, he is considered unmarried in this respect.
Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit232They hold that Jews never engage in bestiality or homosexual acts..
Anybody whose occupation is with women should never be alone with women. And a man should not teach his son a craft for women.
Rebbi Meïr says that a man should try to teach his son a clean and easy trade and pray to Him to Whom riches and properties belong since there is no trade in which poverty and riches are not found, for neither poverty nor riches come from the trade. Rebbi Simeon233This list is different in different Mishnah mss. It seems that both “hairdresser” and “potter” should be deleted and replaced by קָרָר or קָרָן “teamster”. But the text could also be a conflation of two different texts, one denigrating trades that have a reputation of dishonesty and one that serves women (Babli 82a) like jewelers, hairdressers, etc. For a better text cf. below, 66c 1. 26. ben Eleazar says, did you ever see a wild animal or a bird which had a trade? And they sustain themselves without pain. But they were created only to serve me and sustain themselves without pain, and I was created to serve my Maker, it should be logical that I should be able to sustain myself without pain; only I worsened my deeds and destroyed my sustenance.
Abba Gorion from Sidon says in the name of Abba Shaul234In the Babli: Abba Guria.: A man should not teach his son to be a donkey driver, a camel driver, a hairdresser, a sailor, a potter, a shepherd, or a grocer, since their occupations are those of robbers. Rebbi Jehudah says in the latter’s name: Most donkey drivers are wicked235They are always hitting their animal., most camel drivers are in order236Camels will walk by themselves a certain number of steps and have to be led gently., most sailors are pious; the best of physicians goes to hell237He will be punished for every patient of his who dies because he did not give him the best of care., the qualified among the butchers is an associate of Amaleq238He is a professional killer..
MISHNAH: One man should not be alone with two women228In a locked room. but one woman may be alone with two men. Rebbi Simeon says, he may be alone with two women as long as his wife is with him; he can sleep with them in a hostelry229Where everybody sleeps in the same room. because his wife will watch over him. A man can be alone with his mother or his daughter and sleep with them with their skins touching; once they grew up each one sleeps in his garment.
And a bachelor shall not be a school teacher230Because of the mothers of the schoolchildren.; a woman shall not be a school teacher. Rebbi Eliezer says, also a man without a wife shall not be a school teacher.231If he is married but his wife lives at another place, he is considered unmarried in this respect.
Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit232They hold that Jews never engage in bestiality or homosexual acts..
Anybody whose occupation is with women should never be alone with women. And a man should not teach his son a craft for women.
Rebbi Meïr says that a man should try to teach his son a clean and easy trade and pray to Him to Whom riches and properties belong since there is no trade in which poverty and riches are not found, for neither poverty nor riches come from the trade. Rebbi Simeon233This list is different in different Mishnah mss. It seems that both “hairdresser” and “potter” should be deleted and replaced by קָרָר or קָרָן “teamster”. But the text could also be a conflation of two different texts, one denigrating trades that have a reputation of dishonesty and one that serves women (Babli 82a) like jewelers, hairdressers, etc. For a better text cf. below, 66c 1. 26. ben Eleazar says, did you ever see a wild animal or a bird which had a trade? And they sustain themselves without pain. But they were created only to serve me and sustain themselves without pain, and I was created to serve my Maker, it should be logical that I should be able to sustain myself without pain; only I worsened my deeds and destroyed my sustenance.
Abba Gorion from Sidon says in the name of Abba Shaul234In the Babli: Abba Guria.: A man should not teach his son to be a donkey driver, a camel driver, a hairdresser, a sailor, a potter, a shepherd, or a grocer, since their occupations are those of robbers. Rebbi Jehudah says in the latter’s name: Most donkey drivers are wicked235They are always hitting their animal., most camel drivers are in order236Camels will walk by themselves a certain number of steps and have to be led gently., most sailors are pious; the best of physicians goes to hell237He will be punished for every patient of his who dies because he did not give him the best of care., the qualified among the butchers is an associate of Amaleq238He is a professional killer..
הלכה: לא יִתְיַיחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים כול׳. אָמַר רִבִּי אָבִין. בַּמֶּה דְבָרִים אֲמוּרִים. בִּכְשֵׁירִין. אֲבָל בִּפְרוּצִין לא תִתְיַיחֵד אֲפִילוּ בְּמֵאָה אִישׁ. תַּנֵּי. בֶּן יוֹמוֹ שֶׁמֵּת הֲרֵי הוּא לְאָבִיו וּלְאִמּוֹ וּלְכָל קְרוֹבָיוּ כְּחָתָן שָׁלֵם. לֹא סוֹף דָּבָר בֶּן יוֹמוֹ חַי אֶלָּא אֲפִילוּ יָצָא רֹאשׁוֹ וְרוּבּוֹ בַּחַיִים. וְיוֹצֵא בַּחֵיק וְנִקְבַּר בְּאִשָּׁה אַחַת וּבִשְׁנֵי אֲנָשִׁים. אַבָּא שָׁאוּל אוֹמֵר. אַף בְּאִישׁ אֶחָד וּבִשְׁתֵּי נָשִׁים. מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן מוֹדֵיי לְאַבָּא שָׁאוּל. אַבָּא שָׁאוּל לֹא מוֹדֵי לְרִבִּי שִׁמְעוֹן. שֶׁאֵין יֶצֶר הָרָע מָצוּי בְּבֵית הַקְּבָרוֹת.
HALAKHAH: “One man should not be alone with two women,” etc. Rebbi Abun said, when has this been said239That a woman can be alone with two men.? With decent men. But with profligates she should not be alone even with a hundred men240In the Babli, 80b, this is a statement of Rav Jehudah in the name of Rav.. It was stated241A similar text is quoted in the Babli, 80b.: A one day old child who died is for his father, his mother, and all his relatives like one fully grown242They have to observe all the rules of the impurity of the dead and of mourning.. Not only if he died when one day old but even if he was alive when his head and most of his body were born243From the moment his life is independent and it is no longer permitted to destroy the fetus to save the mother’s life (Mishnah Ahilut 7:6).. He is carried out at the bosom244He does not need a bier and ten adults like a grown-up. Since he died before he had occasion to sin, his soul is pure and ready to enter Paradise without human intercession. and buried by one woman and two men; Abba Shaul says even one man and two women. It is obvious that Rebbi Simeon will agree with Abba Shaul but Abba Shaul does not need to agree with Rebbi Simeon since there is no sexual desire in the cemetery245In all other situations, Abba Shaul agrees with the anonymous Tanna. In the Babli, Abba Shaul’s statement is rejected by reference to a story which R. Ḥananel (quoted by Tosaphot s.v. כי) identifies as that of The Widow of Ephesus..
HALAKHAH: “One man should not be alone with two women,” etc. Rebbi Abun said, when has this been said239That a woman can be alone with two men.? With decent men. But with profligates she should not be alone even with a hundred men240In the Babli, 80b, this is a statement of Rav Jehudah in the name of Rav.. It was stated241A similar text is quoted in the Babli, 80b.: A one day old child who died is for his father, his mother, and all his relatives like one fully grown242They have to observe all the rules of the impurity of the dead and of mourning.. Not only if he died when one day old but even if he was alive when his head and most of his body were born243From the moment his life is independent and it is no longer permitted to destroy the fetus to save the mother’s life (Mishnah Ahilut 7:6).. He is carried out at the bosom244He does not need a bier and ten adults like a grown-up. Since he died before he had occasion to sin, his soul is pure and ready to enter Paradise without human intercession. and buried by one woman and two men; Abba Shaul says even one man and two women. It is obvious that Rebbi Simeon will agree with Abba Shaul but Abba Shaul does not need to agree with Rebbi Simeon since there is no sexual desire in the cemetery245In all other situations, Abba Shaul agrees with the anonymous Tanna. In the Babli, Abba Shaul’s statement is rejected by reference to a story which R. Ḥananel (quoted by Tosaphot s.v. כי) identifies as that of The Widow of Ephesus..
רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כִּי יְסִיתְךָ אָחִיךָ בֶּן אִמֶּךָ אוֹ בִנְךָ אוֹ בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ. אִמֶּךָ בַּסֵּתֶר. בִּתְּךָ בַּסֵּתֶר. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְדָר עִמָּהּ. עִם בִּתּוֹ וְדָר עִמָּהּ. עִם אֲחוֹתוֹ וְאֵינוֹ דָר עִמָּהּ. וְיָשֵׁן עִמָּהֶן בְּקֵירוּב בָּשָׂר. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָָׁאוּל. הַבַּת אֵצֶל הָאָב עַד בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. הַבֵּן אֵצֶל הָאֵם עַד בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד. הִגְדִּילוּ זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. תַּנֵּי. שְׁנַיִם שֶׁהָיוּ יְשֵׁינִים בְּמִיטָּה אַחַת זֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא וְזֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא. אִם הָיוּ בְנוֹ וּבִתּוֹ קְטַנִּים מוּתָּר. תַּמָּן אָמְרִין. אִישׁ וְאִשְׁתּוֹ מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. לְאִישׁ וְאִשְׁתּוֹ נִצְרְכָה.
Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai246So also in Soṭah 1:1, Note 38. In the Babli 80b, R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b, Avodah zarah 36b, in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof.: “If your brother, your mother’s son, or your son, or your daughter incites you247Deut. 13:7. As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”.”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her248In a one-room apartment., with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day249The day she becomes nubile.; the son with his mother up to the age of nine years and one day250Before that day, his sex act has no legal consequences (Mishnah Yebamot 10:6).. If they get older, each one sleeps in his own clothing. It was stated251Similar statements are in Berakhot 24a.: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}252Which, as a holy text, it is forbidden to recite in the presence of nudity.; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted253Even if both are naked under the same bedsheet, since “his wife is part of his body” (Babli Berakhot 24a).. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic254Even if his wife is part of his body, he could recite the Šema‘ while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation..
Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai246So also in Soṭah 1:1, Note 38. In the Babli 80b, R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b, Avodah zarah 36b, in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof.: “If your brother, your mother’s son, or your son, or your daughter incites you247Deut. 13:7. As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”.”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her248In a one-room apartment., with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day249The day she becomes nubile.; the son with his mother up to the age of nine years and one day250Before that day, his sex act has no legal consequences (Mishnah Yebamot 10:6).. If they get older, each one sleeps in his own clothing. It was stated251Similar statements are in Berakhot 24a.: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}252Which, as a holy text, it is forbidden to recite in the presence of nudity.; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted253Even if both are naked under the same bedsheet, since “his wife is part of his body” (Babli Berakhot 24a).. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic254Even if his wife is part of his body, he could recite the Šema‘ while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation..
פִּיסְקָא. וְלֹא יְלַמֵּד רַוָוק סוֹפְרִים וְלֹא תְלַמֵּד אִשָּׁה סוֹפְרִים כול׳. תַּנֵּי. רִבִּי אֱלִעֶזֶר אוֹמֵר. אַף מִי שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים וְאֵינָן עִמּוֹ בְאוֹתוֹ מָקוֹם לֹא יְלַמֵּד סוֹפְרִים. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל עֲבַד חַד מַתְנַיָין הָכֵן.
New paragraph. “And a bachelor shall not be a school teacher; a woman shall not be a school teacher, etc.” It was stated: Rebbi Eliezer says, also a man with a wife and children shall not be a school teacher if they are not with him at that place. Rebbi Yudan ben Rebbi Ismael acted accordingly in the case of a Mishnah teacher.
New paragraph. “And a bachelor shall not be a school teacher; a woman shall not be a school teacher, etc.” It was stated: Rebbi Eliezer says, also a man with a wife and children shall not be a school teacher if they are not with him at that place. Rebbi Yudan ben Rebbi Ismael acted accordingly in the case of a Mishnah teacher.
פִּיסְקָא. רִבִּי יְהוּדָה אוֹמֵר לֹא יִרְעֶה רַוָוק אֶת הַבְּהֵמָה וְלֹא יִשְׁנוּ שְׁנֵי רַוָוקִין בְּטַלִּית אֶחָד וַחֲכָמִים מַתִּירִין. יְאוּת אָמַר רִבִּי יוּדָה. מַה טַעֲמָא דְרַבָּנִין. חַס וְשָׁלוֹם לֹא נֶחְשְׁדוּ יִשְׂרָאֵל לֹא עַל הַזָּכוֹר וְלֹא עַל הַבְּהֵמָה. וְהָתַנִּינָן. לֹא יְלַמֵּד רַוָוק סוֹפְרִים. מִשֻּׁם שֶׁאִמּוֹ בָּאָה עִמּוֹ אֲחוֹתוֹ בָאָה עִמּוֹ.
New paragraph. “Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit.” Does not Rebbi Jehudah say it correctly? What is the rabbi’s reason? Perish the thought! Jews are not suspected either with males or with animals. But did we not state: “A bachelor shall not be a school teacher”255Suspecting the unmarried school teacher to be a pedophile with young males.? Because his mother or his sister will come with him256He is only suspected to be susceptible to the lure of heterosexual relations. The same argument is in the Babli, 82a, where also it is indicated that a female school teacher is not suspected of being attracted to her male students but to their fathers..
New paragraph. “Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit.” Does not Rebbi Jehudah say it correctly? What is the rabbi’s reason? Perish the thought! Jews are not suspected either with males or with animals. But did we not state: “A bachelor shall not be a school teacher”255Suspecting the unmarried school teacher to be a pedophile with young males.? Because his mother or his sister will come with him256He is only suspected to be susceptible to the lure of heterosexual relations. The same argument is in the Babli, 82a, where also it is indicated that a female school teacher is not suspected of being attracted to her male students but to their fathers..
פִּיסְקָא. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אוּמָּנוּת בֵּין הַנָּשִׁים כול׳. תַּנֵּי. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר וְגַמָּל וְסַפָּן קַדָּר קָרָר רוֹעֶה חֶנְוָונִי מִפְּנֵי שֶׁאוּמְנוּתָן אוּמָנוּת לִיסְטִין.
New paragraph. “A man should not teach his son a craft for women,” etc. It was stated: A man should not teach his son to be a donkey driver, a camel driver, a sailor, a potter, a teamster, a shepherd, or a grocer, since their occupations are those of robbers233This list is different in different Mishnah mss. It seems that both “hairdresser” and “potter” should be deleted and replaced by קָרָר or קָרָן “teamster”. But the text could also be a conflation of two different texts, one denigrating trades that have a reputation of dishonesty and one that serves women (Babli 82a) like jewelers, hairdressers, etc. For a better text cf. below, 66c 1. 26..
New paragraph. “A man should not teach his son a craft for women,” etc. It was stated: A man should not teach his son to be a donkey driver, a camel driver, a sailor, a potter, a teamster, a shepherd, or a grocer, since their occupations are those of robbers233This list is different in different Mishnah mss. It seems that both “hairdresser” and “potter” should be deleted and replaced by קָרָר or קָרָן “teamster”. But the text could also be a conflation of two different texts, one denigrating trades that have a reputation of dishonesty and one that serves women (Babli 82a) like jewelers, hairdressers, etc. For a better text cf. below, 66c 1. 26..
פִּיסְקָא. אַבָּא אוֹרְיַָין אִישׁ צַיידָן אוֹמֵר מִשּׁוּם אַבָּא שָָׁאוּל כול׳. רוֹב חַמָּרִים רְשָׁעִים. רוֹב גַּמָּלִין כְּשֵׁירִין. רוֹב סַפָּנִין חֲסִידִים. רוֹב מַמְזֵירִין פִּקְחִין. רוֹב עֲבָדִים נָאִים. רוֹב בְּנֵי אָבוֹת בּוֹיְישָׁנִים. רוֹב בָּנִים דוֹמִין לַאֲחֵי הָאֵם. כָּשֵׁר שֶׁבָּרוֹפְאִים לְגֵיהִנָּם. הַכָּשֵׁר שֶׁבַּטַּבָּחִין שׁוּתָף עֲמָלֵק. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הַכָּשֵׁר שֶׁבַּגּוֹיִם הֲרוֹג. הַטּוֹב שֶׁבַּנְּחָשִׁים רְצַץ אֶת מוֹחוֹ. הַכְּשֵׁירָה שֶׁבַּנָּשִׁים בַּעֲלַת כְּשָׁפִים. אַשְׁרֵי מִי שֶׁעוֹשֶׂה רְצוֹן הַמָּקוֹם.
New paragraph. Abba Orion from Sidon says in the name of Abba Shaul234In the Babli: Abba Guria.: Most donkey drivers are wicked235They are always hitting their animal., most camel drivers are in order236Camels will walk by themselves a certain number of steps and have to be led gently., most sailors are pious, most bastards are intelligent, most slaves are beautiful, most children of reputed parents are bashful, most sons look like their mother’s brothers. The qualified physicians go to hell237He will be punished for every patient of his who dies because he did not give him the best of care., the qualified among the butchers is an associate of Amaleq238He is a professional killer.. Rebbi Simeon ben Ioḥai stated: Kill the best of Gentiles257He spent 14 years in a cave on the run from the Roman government. In Mekhilta dR.Ismael,Bešallaḥ 1; Mekhilta dR.Simeon bar Ioḥai p. 51; Tanḥuma Bešallaḥ8, his proof is from Ex. 14:7, where Pharao mobilized 600 chariots and it is argued that the horses to draw the chariots must have belonged to “those who feared the word of the Eternal” (Ex. 9:20); but that verse refers only to domestic animals which at that time did not include horses used only by the military., smash the head of the best of snakes; the best qualified among women is a sorceress. Blessed is he who does the will of the Omnipresent.
New paragraph. Abba Orion from Sidon says in the name of Abba Shaul234In the Babli: Abba Guria.: Most donkey drivers are wicked235They are always hitting their animal., most camel drivers are in order236Camels will walk by themselves a certain number of steps and have to be led gently., most sailors are pious, most bastards are intelligent, most slaves are beautiful, most children of reputed parents are bashful, most sons look like their mother’s brothers. The qualified physicians go to hell237He will be punished for every patient of his who dies because he did not give him the best of care., the qualified among the butchers is an associate of Amaleq238He is a professional killer.. Rebbi Simeon ben Ioḥai stated: Kill the best of Gentiles257He spent 14 years in a cave on the run from the Roman government. In Mekhilta dR.Ismael,Bešallaḥ 1; Mekhilta dR.Simeon bar Ioḥai p. 51; Tanḥuma Bešallaḥ8, his proof is from Ex. 14:7, where Pharao mobilized 600 chariots and it is argued that the horses to draw the chariots must have belonged to “those who feared the word of the Eternal” (Ex. 9:20); but that verse refers only to domestic animals which at that time did not include horses used only by the military., smash the head of the best of snakes; the best qualified among women is a sorceress. Blessed is he who does the will of the Omnipresent.
רִבִּי מֵאִיר אוֹמֵר. מִכָּל מָקוֹם אָדָם מִתְפַּרְנֵס. אַשְׁרֵי מִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת מְעוּלָּה. אוֹי לוֹ לְמִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת פְּגוּמָה.
Rebbi Meïr says258Cf. Tosephta 5:14.: A person can earn his livelihood from anywhere. Blessed is he who sees his parents in an esteemed trade; woe to him who sees his parents in a degrading259In G: despised. trade.
Rebbi Meïr says258Cf. Tosephta 5:14.: A person can earn his livelihood from anywhere. Blessed is he who sees his parents in an esteemed trade; woe to him who sees his parents in a degrading259In G: despised. trade.
פִּיסְקָא. רִבִּי מֵאִיר אוֹמֵר לְעוֹלָם יִשְׁתַּדֵּל אָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָּנוּת נְקִיָיה כול׳. מַה יַעֲשֶׂה אָדָם. יִשְׁתַּדֵּל וִילַמֵּד אֶת בְּנוֹ אוּמָנוּת קְטַנָּה וְיִתְפַּלֵּל וִיבַקֵּשׁ רַחֲמִים מִמִּי שֶׁהָעוֹשֶׁר שֶׁלּוֹ. שֶׁאֵין לָךְ אוּמָּנוּת שֶׁאֵין בָּהּ עֲנִיִים וַעֲשִׁירִים. אֶלָּא הַכֹּל לְפִי זְכוּת הָאָדָם. רִבִּי שִמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רִבִּי מֵאִיר. רָאִיתָ מִיָּמֶיךָ אֲרִי סַבָּל. אֲרִי קַיָיץ. שׁוּעַל חֶנְוָונִי. זְאֵב מוֹכֵר קְדֵירוֹת. וְהֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. וְלָמָּה נִבְרְאוּ. לְשַׁמְּשֵׁינִי. וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי. וַהֲרֵי הַדְּבָרִים קַל וַחוֹמֶר. וּמָה אִם אֵילּוּ שֶׁנִּבְרְאוּ לְשַׁמְּשֵׁינִי כָּךְ הֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. אֲנִי שֶׁנִּבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי אֵינוֹ דִין שֶׁאֱהֵא מִתְפַּרְנֵס בְּלֹא צַעַר. וּמִי גָרַם לִי לִהְיוֹת מִתְפַּרְנֵס בְּצַעַר. הֲוֵי אוֹמֵר. חַטָּאַיי. עַל שֶׁהֵירַעְתִּי מַעֲשַׂיי קִיפַּחְתִּי פַּרְנָסָתִי.
New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. 260Tosephta 5:15, Babli 82b. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer]261Reading of G and the parallel sources. maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.
New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. 260Tosephta 5:15, Babli 82b. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer]261Reading of G and the parallel sources. maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.