Talmud Yerushalmi
Yerushalmi Maaser Sheni 4:6 ירושלמי מעשר שני ד׳:ו׳
Part of: Chapter 4
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משנה: כָּל הַמָּעוֹת הַנִּמְצָאִין הֲרֵי אֵילּוֹ חוּלִין וַאֲפִילוּ דֵינָרֵי זָהָב עִם הַכֶּסֶף וְעִם הַמָּעוֹת. מָצָא בְּתוֹכָן חֶרֶשׂ וְכָתוּב עָלָיו מַעֲשֵׂר הֲרֵי זֶה מַעֲשֵׂר. הַמּוֹצֵיא כֵּלִי וְכָתוּב עָלָיו קָרְבָּן רִבִּי יְהוּדָה אוֹמֵר אִם הָיָה שֶׁל חֶרֶשׂ הוּא חוּלִין וּמָה שֶׁבְּתוֹכוֹ קָרְבָּן וְאִם הָיָה שֶׁל מַתֶּכֶת הוּא קָרְבָּן וּמָה שֶׁבְּתוֹכוֹ חוּלִין. אָמְרוּ לוֹ אֵין דֶּרֶךְ בְּנֵי אָדָם לִהְיוֹת כּוֹנְסִין חוּלִין בְּקָרְבָּן. הַמּוֹצֵיא כֵּלִי וְכָתוּב עָלָיו קוֹ״ף קָרְבָּן מֵ״ם מַעֲשֵׂר דַּלֵּי״ת דְּמַאי טֵי״ת טֵבֵל. תָּ״יו תְּרוּמָה שֶׁבִּשְׁעַת הַסַּכָּנָה הָיוּ כוֹתְבִין תָּי״ו תַּחַת תְּרוּמָה. רִבִּי יוֹסֵי אוֹמֵר וְכוּלָּן שְׁמוֹת אָדָם הֵן. אָמַר רִבִּי יוֹסֵי אֲפִילוּ מָצָא חָבִית וְהִיא מְלֵיאָה פֵירוֹת וְכָתוּב עָלֶיהֵ תְּרוּמָה הֲרֵי אֵלּוּ חוּלִין שֶׁאֲנִי אוֹמֵר אֵישְׁתְּקַד הָיְתָה מְלֵיאָה פֵירוֹת תְּרוּמָה וּפִינָּהּ. הָאוֹמֵר לִבְנוֹ מַעֲשֵׂר שֵׁינִי שֶׁבְּזָוִית זוֹ וּמְצָאוֹ בְּזָוִית אֲחֶרֶת הֲרֵי אֵלּוּ חוּלִין. הֲרֵי שָׁם מְנָה וּמָצָא מָאתַיִם הַשְּׁאָר חוּלִין. מָאתַיִם וּמָצָא מְנָה הַכֹּל מַעֲשֵׂר.
MISHNAH: All found coins140The Maimonides autograph Mishnah and the Cambridge codex of the Galilean Mishnah add: “in Jerusalem”. But in Jerusalem during the holidays, all coins found are considered tithe money, and the rest of the year coins found in the animal market are presumed to be tithe money since the main use of tithe money is for well-being sacrifices; Mishnah Šeqalim7:2. Therefore, the text here is preferable and the meaning is that coins found anywhere, except in Jerusalem in the few instances enumerated in Šeqalim 7:2, are to be considered profane. are profane, even gold denars with silver or change141Here one could argue that silver and change are the tithe exchange for the gold coin which was the original tithe money.. If one found with them a potsherd reading “tithe”, it is tithe.
If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice142A clay pot is too cheap to have been dedicated to the Temple. Therefore, only its contents are dedicated. The Sages do not oppose this statement., but if it was metal it is sacrifice and its contents profane143Everybody agrees that metal vessels are valuable enough to be dedicated. Therefore, the vessel has to be considered Temple property (it cannot be a sacrifice). R, Jehudah holds that without further evidence, the contents of the vessel have to be considered profane, but the anonymous Sages hold that nobody uses a dedicated vessel to store profane material.. They said to him, people do not put profane in sacrifice [vessels].
If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay, ט ṭevel, ת heave since in times of danger one wrote ת for heave144This proves the status of anything in the vessel. Again “sacrifice” means “dedicated to the Temple”.. Rebbi Yose says, all these are people’s names145Everything is profane.. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it.
If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane146We assume the tithe was removed and what was found in another corner is other produce. Since 100 denar (a talent) are a part of 200, one assumes that 100 was taken and 100 remains. On the other hand, 100 cannot grow to 200; 100 must be new money.. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe.
MISHNAH: All found coins140The Maimonides autograph Mishnah and the Cambridge codex of the Galilean Mishnah add: “in Jerusalem”. But in Jerusalem during the holidays, all coins found are considered tithe money, and the rest of the year coins found in the animal market are presumed to be tithe money since the main use of tithe money is for well-being sacrifices; Mishnah Šeqalim7:2. Therefore, the text here is preferable and the meaning is that coins found anywhere, except in Jerusalem in the few instances enumerated in Šeqalim 7:2, are to be considered profane. are profane, even gold denars with silver or change141Here one could argue that silver and change are the tithe exchange for the gold coin which was the original tithe money.. If one found with them a potsherd reading “tithe”, it is tithe.
If one finds a vessel inscribed “sacrifice”, Rebbi Jehudah said, if it was pottery it is profane and its contents sacrifice142A clay pot is too cheap to have been dedicated to the Temple. Therefore, only its contents are dedicated. The Sages do not oppose this statement., but if it was metal it is sacrifice and its contents profane143Everybody agrees that metal vessels are valuable enough to be dedicated. Therefore, the vessel has to be considered Temple property (it cannot be a sacrifice). R, Jehudah holds that without further evidence, the contents of the vessel have to be considered profane, but the anonymous Sages hold that nobody uses a dedicated vessel to store profane material.. They said to him, people do not put profane in sacrifice [vessels].
If one finds a vessel inscribed ק it means sacrifice, מ tithe, ד demay, ט ṭevel, ת heave since in times of danger one wrote ת for heave144This proves the status of anything in the vessel. Again “sacrifice” means “dedicated to the Temple”.. Rebbi Yose says, all these are people’s names145Everything is profane.. Rebbi Yose said, even if he found an amphora full of produce and inscribed “heave”, these are profane since I say last year it was full of tithe produce but he emptied it.
If somebody said to his son, “Second Tithe is in that corner” but he found it in another corner, that is profane146We assume the tithe was removed and what was found in another corner is other produce. Since 100 denar (a talent) are a part of 200, one assumes that 100 was taken and 100 remains. On the other hand, 100 cannot grow to 200; 100 must be new money.. “There is a talent” but he found 200, the remainder is profane. “200” and he found 100, all is tithe.
הלכה: שֶׁלֹּא תֹאמַר הוֹאִיל וְאֵין דֶּרֶךְ בְּנֵי אָדָם לַעֲשׂוֹת כֵּן יְהֵא שֵׁינִי לְפוּם כֵּן צָרַךְ מֵימָר חוּלִין.
HALAKHAH: That you should not say, since people do not usually act like this, one has to say “profane147The second part of Mishnah 9; it is not usual that people use an ostracon in a money bag.”.
HALAKHAH: That you should not say, since people do not usually act like this, one has to say “profane147The second part of Mishnah 9; it is not usual that people use an ostracon in a money bag.”.
תַּנֵּי אָלֶ״ף דַּלֶּ״ת חֵי״ת טֵי״ת רֵי״שׁ מֶ״ם תָּי״ו תְּרוּמָה. אָלֶ״ף קַדְמִיתָא. דַּלֶּ״ת דְּמַאי. חֵי״ת חֶלְבּוֹ. טֵי״ת טוּבוֹ. רֵי״שׁ רֵאשִׁית. מֶ״ם מַעֲשֵׂר. תָּי״ו תְּרוּמָה. בֵּי שִׁין שֵׁינִי. פֵּי שִׁין שֵׁינִי. יוּ״ד מֶ״ם מַעֲשֵׂר. מַעֲשֵׂר עִיר פֻּרְקוֹן. לְשֵׁם יוֹסֵי לְשֵׁם שִׁמְעוֹן לַעֲלוֹת לְאוֹכְלָן בִּירוּשָׁלֵם חוּלִין אֲנִי אוֹמֵר סִיבּוֹלֵיה עָשׂוּ בֵינֵיהוֹן.
It was stated148Cf. Tosephta 5:1: If one found a vessel inscribed alef dalet reš tav, it is heave. Yod mem is tithe. Pe šin is Second. But the Sages say, all of them are people’s names.: Alef dalet ḥet ṭet mem tav heave. א “first”149Heave is called “beginning” in Num. 18:12.. ד “demay”. ח “its fat”150An expression for heave in Num. 18:12, 29.. ט “its best”. ר “beginning”149Heave is called “beginning” in Num. 18:12.. ת “heave”. ב ש “Second Tithe”151Either ב for 2nd or ש for שני., פ ש “Second Tithe”152פ for פדיון or פורקן “redemption”. In that case, the vessel should contain coins of the redemption money (or produce in Jerusalem).. י מ153י, numerical value 10, stands for 10%. “tithe”. Tithe for the City154In Talmudic texts, “City” stands for Jerusalem, not Byzantion., redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions155Greek συμβολή. they arranged among themselves.
It was stated148Cf. Tosephta 5:1: If one found a vessel inscribed alef dalet reš tav, it is heave. Yod mem is tithe. Pe šin is Second. But the Sages say, all of them are people’s names.: Alef dalet ḥet ṭet mem tav heave. א “first”149Heave is called “beginning” in Num. 18:12.. ד “demay”. ח “its fat”150An expression for heave in Num. 18:12, 29.. ט “its best”. ר “beginning”149Heave is called “beginning” in Num. 18:12.. ת “heave”. ב ש “Second Tithe”151Either ב for 2nd or ש for שני., פ ש “Second Tithe”152פ for פדיון or פורקן “redemption”. In that case, the vessel should contain coins of the redemption money (or produce in Jerusalem).. י מ153י, numerical value 10, stands for 10%. “tithe”. Tithe for the City154In Talmudic texts, “City” stands for Jerusalem, not Byzantion., redemption. Those on the name of Yose, on the name of Simeon, to take it up to eat in Jerusalem, are profane; I am saying contributions155Greek συμβολή. they arranged among themselves.
עַד כְּדוֹן חֲדָשׁוֹת. יְשָׁנוֹת אֲנִי אוֹמֵר אֶתְמוֹל הָיְתָה מְלֵיאָה תְרוּמָה וּפִינָּהּ כְּהָדָא דְּרִבִּי יוֹנָה וְרִבִּי יוֹסֵי הֲווֹן שׁוּתָפִין בְּגַרְבִּיָּה. כַּד דָּמַךְ רִבִּי יוֹנָה אָמַר רִבִּי מָנָא לְרִבִּי יוֹסֵי כָּל גְּרָב דִּכְתִיב בֵּיהּ רִבִּי יוֹנָה דִּידִי. אָמַר לֵיהּ אֶשְׁתְּקַד הֲוָה דִידָךְ אֵישְׁתְּדָא דִידִי. מָצָא בִמְגוּפָתוֹ הֲרֵי הוּא כָתוּב עָלָיו מַעֲשֵׂר הֲרֵי זֶה מַעֲשֵׂר.
So far new ones157Containers with markings on them.. Old ones, I am saying yesterday it was full of heave but he empties it, like this: Rebbi Jonah and Rebbi Yose were partners in a cellar of (wine)-barrels. When Rebbi Jonah died, Rebbi Mana158R. Jonah’s son. said to Rebbi Yose: Any barrel on which is written “Rebbi Jonah” is mine. He said to him, yesteryear is was yours, this year it is mine. But if he found that on the lid was written “tithe”, it is tithe159Since the lid is easily exchanged, he would not have reused one that said “tithe”..
So far new ones157Containers with markings on them.. Old ones, I am saying yesterday it was full of heave but he empties it, like this: Rebbi Jonah and Rebbi Yose were partners in a cellar of (wine)-barrels. When Rebbi Jonah died, Rebbi Mana158R. Jonah’s son. said to Rebbi Yose: Any barrel on which is written “Rebbi Jonah” is mine. He said to him, yesteryear is was yours, this year it is mine. But if he found that on the lid was written “tithe”, it is tithe159Since the lid is easily exchanged, he would not have reused one that said “tithe”..
נִתְחַלְּפוּ לוֹ. תַּמָּן תַּנִּינָן זִימֵּן שְׁחוֹרִין וּמָצָא לְבָנִים לְבָנִים וּמָצָא שְׁחוֹרִים שְׁנַיִם וּמָצָא שְׁלֹשָׁה אֲסוּרִין. שְׁלֹשָׁה וּמָצָא שְׁנַיִם מוּתָּרִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא דְּרִבִּי הִיא. דְּתַנֵּי מָאתַיִם וּמָצָא מְנָה הַמְּנָה נוּטָּל דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים חוּלִין. חָזַר וְאָמַר דִּבְרֵי הַכֹּל הִיא שַׁנְיָיא הִיא בְגוֹזָלִין שֶׁדַּרְכָּן לִפְרוֹחַ. וְהָתַנֵּי רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל הִיא הַדָּבָר בְּגוֹזָלִין הִיא הַדָּבָר בְּבֵצִים. הֲוֵי דְּרִבִּי הִיא. תַּמָּן הוּא הִנִּיחַ הוּא מָצָא בְּרַם הָכָא אָבִיו הִנִּיחַ אָבִיו מָצָא. רִבִּי בּוּן בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יֹסֵא בְשֵׁם רִבִּי אָחָא הוֹרֵי רִבִּי בָּא בַּר זַבְדָּא בְּמַעֲשֵׂר שֵׁינִי כְּהָדָא דְּרִבִּי.
Were these exchanged160Here starts the discussion of Mishnah 12. Why do we assume that what was found was what was deposited?? We have stated there161Mishnah Beẓah 1:4. From here to the end of the paragraph, the text is found in Beẓah 1:5, fol. 60c.
It is a rule that on holidays, only food may be prepared that was designated as holiday food before the start of the day; cf. Ševiʻit 9:1, Note 24. The Mishnah deals with pigeon chicks in one’s dovecot which cannot yet fly. The problem is that he designated some of these chicks to be taken the next day to be slaughtered and cooked and now on the holiday he finds others.: “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this162The last clause, that 2 from 3 is permitted. is Rebbi’s, as we have stated163Tosephta 5:7 and Babli Beẓah10b, in slightly changed wording.: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly164In the Babli, Beẓah 10b, this opinion is attributed to R. Joḥanan and R. Eleazar and is the final statement. The next baraita is not in the Babli sources.. But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs165If he designated eggs in his chicken coop without taking them before the holiday.. Therefore, it is Rebbi’s. There166To show that there is comparison between the cases in Beẓah and here. The text in Beẓah reads: “there, his father put it there, he found it.”, he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe.
Were these exchanged160Here starts the discussion of Mishnah 12. Why do we assume that what was found was what was deposited?? We have stated there161Mishnah Beẓah 1:4. From here to the end of the paragraph, the text is found in Beẓah 1:5, fol. 60c.
It is a rule that on holidays, only food may be prepared that was designated as holiday food before the start of the day; cf. Ševiʻit 9:1, Note 24. The Mishnah deals with pigeon chicks in one’s dovecot which cannot yet fly. The problem is that he designated some of these chicks to be taken the next day to be slaughtered and cooked and now on the holiday he finds others.: “If he prepared black ones and found white, white and found black, two and found three, they are forbidden, three and found two they are permitted.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi, this162The last clause, that 2 from 3 is permitted. is Rebbi’s, as we have stated163Tosephta 5:7 and Babli Beẓah10b, in slightly changed wording.: “Two hundred and he found a talent, a talent was taken, the word of Rebbi, but the Sages say, it is profane.” He turned around and said, this is everybody’s opinion since pigeon chicks usually start to fly164In the Babli, Beẓah 10b, this opinion is attributed to R. Joḥanan and R. Eleazar and is the final statement. The next baraita is not in the Babli sources.. But did not Rebbi Ḥalaphta ben Shaul state: The same rule applies to pigeon chicks and to eggs165If he designated eggs in his chicken coop without taking them before the holiday.. Therefore, it is Rebbi’s. There166To show that there is comparison between the cases in Beẓah and here. The text in Beẓah reads: “there, his father put it there, he found it.”, he put it there and he found, here, his father put it there, did his father find it? Rebbi Abun bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: Rebbi Abba bar Zavda taught according to Rebbi for Second Tithe.
הֲרֵי שֶׁהָיָה מִצְטָעֵר עַל מָעוֹתָיו שֶׁלָּאָבִיו. נִרְאֶה לוֹ בַחֲלוֹם כָּךְ וְכָךְ הֵם וּבִמְקוֹם פְּלוֹנִי הֵם. אָתָא עוּבְדָּא קוֹמֵי רַבָּנִין אָמְרִין דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין. רִבִּי יוֹנָה בָּעֵי מִצְטָעֵר וַחֲמִי וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי יוֹסֵי לֹא מִסְתַּבְּרָא דְלֹא בְּהוּא דְלֹא מִצְטָעֵר וַחֲמִי. בְּרַם הָכָא כְּמַה דְבַר נַשׁ הֲוֵי הוּא חֲלִים. אָמַר רִבִּי אָבִין מָאן דַּעֲבַד יְאוּת עֲבַד כְּרִבִּי יוֹסֵי.
167In the Rome ms.: If somebody was worried about tithe monies. In the Tosephta, 5:6, the text is: Somebody was worried about his father’s Second Tithe; the dream spirit appeared to him and said, they are so and so much and at place X. This happened in a case; they found monies there and asked the rabbis who said, they are profane for dreams do not improve or detract. In the Babli, Sanhedrin 30a: If somebody was worried about the monies his father left him, the dream spirit appeared to him and said, they are so and so much, at place X, and are of Second Tithe. This case came before the rabbis who said, dreams do not improve or detract. Somebody was worried about his father’s monies; it appeared to him in a dream that they were so and so much and at place X. This case came before the rabbis who said, dreams do not improve or detract. Rebbi Jonah asked: He is worried and you say so? Rebbi Yose said, is it not reasonable that it does not apply to somebody who is not worried but sees; but here, what the person is he sees. Rebbi Avin said, whoever wants to act, should act following Rebbi Yose168Dreams are of importance if they are unconnected to the daily activities of the dreamer. A similar statement in the name of the early R. Jonathan is in Babli Berakhot 55b. This is the introduction to the next section, dealing with the importance of dreams and their interpretation. The fact that all interpretations are given in Aramaic seems to indicate that only for scholars are dreams unimportant..
167In the Rome ms.: If somebody was worried about tithe monies. In the Tosephta, 5:6, the text is: Somebody was worried about his father’s Second Tithe; the dream spirit appeared to him and said, they are so and so much and at place X. This happened in a case; they found monies there and asked the rabbis who said, they are profane for dreams do not improve or detract. In the Babli, Sanhedrin 30a: If somebody was worried about the monies his father left him, the dream spirit appeared to him and said, they are so and so much, at place X, and are of Second Tithe. This case came before the rabbis who said, dreams do not improve or detract. Somebody was worried about his father’s monies; it appeared to him in a dream that they were so and so much and at place X. This case came before the rabbis who said, dreams do not improve or detract. Rebbi Jonah asked: He is worried and you say so? Rebbi Yose said, is it not reasonable that it does not apply to somebody who is not worried but sees; but here, what the person is he sees. Rebbi Avin said, whoever wants to act, should act following Rebbi Yose168Dreams are of importance if they are unconnected to the daily activities of the dreamer. A similar statement in the name of the early R. Jonathan is in Babli Berakhot 55b. This is the introduction to the next section, dealing with the importance of dreams and their interpretation. The fact that all interpretations are given in Aramaic seems to indicate that only for scholars are dreams unimportant..
חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יוֹסֵי בֶּן חֲלַפְתָּא. אֲמַר לֵיהּ חֲמִית בְּחֶילְמַי מִיתַמַר לִי אֵיזִיל לְקַפּוֹדָקִיָּא וְאַתְּ מַשְׁכַּח מִדְלָא דְאָבוּךְ. אֲמַר לֵיהּ אֲזַל אָבוֹי דְּהוּא גַבְרָא לְקַפּוֹדָקִיָּא מִן יוֹמוֹי אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ אֵיזִיל מֲנִי עֶשֶׂר שֻׁרִיָין גַּו בֵּייתֵיךְ וְאַתְּ מַשְׁכַּח מִידְלָא דְאָבוּךְ קַפָּא דקוריא.
170The main parallel of this and the following paragraphs is Midrash Qohelet Rabbati 1(15) ff.; the Babylonian parallels are in Babli Berakhot55b–57b. This particular paragraph is in Qohelet Rabbati 1(18), Berakhot 56b. A man came before Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that it was said to me, go to Cappadocia and you will find your father’s property. He asked him, did the father of this man ever go to Cappadocia? He said to him, no. He said to him, go and count 20 rows in your house and you will find your father’s property, κάππα δοκία171“κ (kappa, the Alexandrian notation for 20) beams”..
170The main parallel of this and the following paragraphs is Midrash Qohelet Rabbati 1(15) ff.; the Babylonian parallels are in Babli Berakhot55b–57b. This particular paragraph is in Qohelet Rabbati 1(18), Berakhot 56b. A man came before Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that it was said to me, go to Cappadocia and you will find your father’s property. He asked him, did the father of this man ever go to Cappadocia? He said to him, no. He said to him, go and count 20 rows in your house and you will find your father’s property, κάππα δοκία171“κ (kappa, the Alexandrian notation for 20) beams”..
חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יוֹסֵי בַּר חֲלַפְתָּא. אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבוּשׁ חַד כְּלִיל דְּזַיִת. אֲמַר לֵיהּ דְּאַתְּ מִתְרוֹמְמָא. לְבָתָר יוֹמִין אֲתָא חָד חוֹרָן אָמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבִישׁ כְּלִילָא דְּזַיִת. אָמַר לֵיהּ דְּאַתְּ מַלְקֵי. אָמַר לֵיהּ לְהַהוּא גַבְרָא אָמְרָת דְּאַתְּ מִתְרוֹמְמָא וְלִי אָמְרָת דְּאַתְּ מַלְקֵי. אָמַר לֵיהּ הַהוּא הֲוָה בִּנְצִיָּא וְאַתְּ בְּחַבָּטִיָּא.
A person came to Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will rise to greatness in the future. Another person came and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will be whipped. He said to him, to the other man you said you will rise to greatness and to me you say you will be whipped? He said to him, that other was at blossoming, you at hitting [time]172The Rome text is: בוצינא ואת באבטיחיא that other was “at light, but you among water melons.” This makes no sense. In Qohelet Rabbati 1(16), reads: דין חמא בשעת נצבא ודין בשעת חבטה “That one saw at the time of blossoming and this at the time of hitting.” The time the tree is shaken and its branches hit is harvest time. This story has no Babylonian equivalent..
A person came to Rebbi Yose ben Ḥalaphta and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will rise to greatness in the future. Another person came and said to him, I saw in my dream that I was wearing a crown of olives. He said to him, you will be whipped. He said to him, to the other man you said you will rise to greatness and to me you say you will be whipped? He said to him, that other was at blossoming, you at hitting [time]172The Rome text is: בוצינא ואת באבטיחיא that other was “at light, but you among water melons.” This makes no sense. In Qohelet Rabbati 1(16), reads: דין חמא בשעת נצבא ודין בשעת חבטה “That one saw at the time of blossoming and this at the time of hitting.” The time the tree is shaken and its branches hit is harvest time. This story has no Babylonian equivalent..
חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יִשְׁמָעֵאל בֵּרִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶלְמַיי מַשְׁקֶה זֵיתָא מְשַׁח. אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לְאִימֵּיהּ הוּא חֲכַם. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַי עֵינִי נָשְׁקָה חֲבֵירָתָהּ. אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לְאַחְתֵּיהּ הוּא חֲכַם. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אִית לִי תְּלָתָא עֵיינִין. אֲמַר לֵיהּ תַּנּוּרִין אַתְּ עֲבִיד תַּרְתֵּין עֵינֵיךְ וְעֵינֵיהּ דְתַנּוּרָא. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אִית ליהּ אַרְבָּעָה אוּדְנִין. אָמַר לֵיהּ מַלּוֹי אַתְּ תַּרְתֵּי אֻדְנֵיךְ וְתַרְתֵּי אוּדְנוֹי דִגְרָבָא. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי בִּרְיָיתָא עָרְקִין מִן קוֹמוֹי. אֲמַר לֵיהּ דְּאַתְּ מֵייתֵי אִיזַיָיא וְכָל עָמָּא עָרְקִין מִן קֳדָמָךְ. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי לְבִישׁ חַד פִּינַקְס דִּתְרֵי עָשָׂר לְוָחִין. אֲמַר לֵיהּ אִיסְטְוָוא דְּהַהוּא גַבְרָא אִית בָּהּ תְּרֵי עָשָׂר מַרְקָעָן. חַד בַּר נַשׁ אָתָא לְגַבֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי בְּלַע חַד כּוֹכָב. אֲמַר לֵיהּ תִיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא יְהוּדַאי קְטַל דִּכְתִיב דָּרַךְ כּוֹכָב מִיַּעֲקֹב. חַד בַּר נַשׁ אָתָא לְקָמֵיהּ דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי כַּרְמֵיהּ דְּהַהוּא גַבְרָא מַסִּיק חַסִּין. אֲמַר לֵיהּ חַמְרֵיהּ דְּהַהוּא גַבְרָא מֵיפוֹק בַּסִּים וְאַתְּ מִינְסַב חַסִּין וּצְבַע בְּבַּסִּין.
A person came before Rebbi Ismael ben Rebbi Yose173In Qohelet Rabbati and Babli Berakhot, the author is always R. Ismael. and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister174In Qohelet Rabbati, one eye swallowed the other and the interpretation was that his children slept with one another. In the Babli, this and the preceding paragraph speak of the same person.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven175In Qohelet Rabbati, a baker with the glowing opening of his oven.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way176In Qohelet Rabbati, this and the preceding paragraph are amalgamated to an unintelligible whole.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters177In Qohelet Rabbati, the cover of his donkey has 12 tears.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.178In Qohelet Rabbati, the proof is from Gen. 15:5. In the Babli, Berakhot56b, he is accused of selling a Jew into slavery.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups179In Qohelet Rabbati, all people will come to buy his vinegar to pickle the bitter lettuce..
A person came before Rebbi Ismael ben Rebbi Yose173In Qohelet Rabbati and Babli Berakhot, the author is always R. Ismael. and said to him, I saw in my dream that I was watering an olive tree with oil. He said to him, the spirit of that person should be blown away, he made love to his mother. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that my eye kissed its companion. He said to him, the spirit of that person should be blown away, he made love to his sister174In Qohelet Rabbati, one eye swallowed the other and the interpretation was that his children slept with one another. In the Babli, this and the preceding paragraph speak of the same person.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had three eyes. He said to him, you are an oven maker; your two eyes and the opening of the oven175In Qohelet Rabbati, a baker with the glowing opening of his oven.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I had four ears. He said to him, you are filling [amphoras]; your two ears and the two ears of the amphora. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that people got out of my way. He said to him, you are carrying thorns and everybody gets out of your way176In Qohelet Rabbati, this and the preceding paragraph are amalgamated to an unintelligible whole.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I was wearing a wooden notebinder with twelve tablets. He said to him, the stone bench of this person has twelve tatters177In Qohelet Rabbati, the cover of his donkey has 12 tears.. A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that I swallowed a star. He said to him, the spirit of that person should be blown away, he killed a Jew as it is written (Num. 24:17): “A star went out from Jacob.178In Qohelet Rabbati, the proof is from Gen. 15:5. In the Babli, Berakhot56b, he is accused of selling a Jew into slavery.” A person came before Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream the vineyard of this man grow bitter lettuce. He said to him, all your wine will be sour and you will bring bitter lettuce and dip it in the cups179In Qohelet Rabbati, all people will come to buy his vinegar to pickle the bitter lettuce..
חַד בַּר נַשׁ אָתָא לְגַבֵּי דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי מִיתַמַּר לִי הָכֵין זְרַק אֶצְבַּעְתָּךְ נְחַת. אֲמַר לֵיהּ הַב לִי אַגְרִי וַאֲנָא אֲמַר לָךְ. אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי מִיתַמַּר לִי הָכֵין תִּיהֲוֵי נְפַח בְּפוּמָךְ. אֲמַר לֵיהּ הַב לִי אַגְרַאי וַאֲנָא אֲמַר לָךְ. אֲמַר לֵיהּ חֲמִית בְּחֶילְמִי הָכֵין זְקֵיף אֶצְבַּעָךְ. אֲמַר לֵיהּ לָא אָמְרִית לָךְ הַב לִי אַגְרִי וַאֲנָא אֲמַר לָךְ. כַּד דְּאִיתַמַּר לָךְ הָכֵין נְחַת דִּילְפָא בְחִיטָּךְ. כַּד אִיתַמַּר לָךְ הָכֵין אִינַפְּחָן. כַּד אִיתַמַּר לָךְ הָכֵין צָמְחִין.
A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted180In Qohelet Rabbati 1(15), the same story is much more wordy, finding R. Ismael in competition with a Samaritan interpreter of dreams. In the Babli, Berakhot 56a/b, there is a story about a Babylonian interpreter who took money and came to a bad end..
A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted180In Qohelet Rabbati 1(15), the same story is much more wordy, finding R. Ismael in competition with a Samaritan interpreter of dreams. In the Babli, Berakhot 56a/b, there is a story about a Babylonian interpreter who took money and came to a bad end..
חַד כּוּתַיי אֲמַר אֲנָא אֵזִיל מַפְלֵי בְּהָדֵין סַבָּא דִיהוּדָאֵי. אֲתָא לְגַבֵּיהּ אֲמַר לֵיהּ חֲמִית בְּחֶילְמַאי אַרְבָּעָה אֲרָזִין וְאַרְבַּע שִׁיקְמִין מַקְנִיתָא אִדְרָא תוֹרְתָא וְהַהוּא גַבְרָא יְתִיב מִדְרָךְ. אֲמַר לֵיהּ תִיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לֵית הָדֵין חֲלָם. אֲפִילוּ כֵן לֵית אַתְּ נְפִיק רֵיקָן. אַרְבַּעְתֵּי אַרְזֵי אַרְבַּעְתֵּי שִׁיטָּתֵיהּ דְּעַרְסָא. אַרְבָּעָה שִׁקְמֵי אַרְבַּעְתֵּי כּוֹרְעֲתָא דְּעַרְסָא. מַקְנִיתָה מַרְגְּלָתָא. אִדְרָא בְּרָא דְתִבְנָא. תּוֹרְתָא אֶצְבְּעָתָא. וְהוּא גַבְרָא יְתִיב מִדְרָךְ. וְהוּא גַבְרָא רְבִיע בְּגַוֵּיהּ לָא חֲיַי וְלָא מֲיִית. וְכֵן הֲוָות לֵיהּ.
A Samaritan said, I shall make fun of this elder of the Jews. He went to him and said, I saw in my dream four cedars, four sycamores, a stand, the skin of a cow181This is then interpreted as a pun, reading תורתא either as feminine of תור “ox, cattle”, Hebrew שוֹר, or of תורא “row”, Hebrew שוּר., and this man sits and steps on it. He said to him, the spirit of that person should be blown away, this is no dream! Nevertheless, you should not go away empty-handed. The four cedars are the four sides of his bed, the four sycomores the four legs of his bed, the stand with a skin, the basis for straw, and the rows the fingers. And this man sits and steps on it: this man lies on them, he cannot live and cannot die. And that happened to him182The text in Qohelet Rabbati 1(16) is quite different..
A Samaritan said, I shall make fun of this elder of the Jews. He went to him and said, I saw in my dream four cedars, four sycamores, a stand, the skin of a cow181This is then interpreted as a pun, reading תורתא either as feminine of תור “ox, cattle”, Hebrew שוֹר, or of תורא “row”, Hebrew שוּר., and this man sits and steps on it. He said to him, the spirit of that person should be blown away, this is no dream! Nevertheless, you should not go away empty-handed. The four cedars are the four sides of his bed, the four sycomores the four legs of his bed, the stand with a skin, the basis for straw, and the rows the fingers. And this man sits and steps on it: this man lies on them, he cannot live and cannot die. And that happened to him182The text in Qohelet Rabbati 1(16) is quite different..
חָדָא אִיתָא דַּאַתְיָא לְגַבֵּי רִבִּי לִיעֶזֶר. אָמְרָה לֵיהּ חֲמִית בְּחֶילְמַאי תִּינְיָיתָא דְבַיְתָא מִיתְבְּרָא. אֲמַר לָהּ דְּאַתְּ מוֹלַד בַּר דָּכָר אָזְלָה וְיָלְדָה דָכָר. בָּתַר יוֹמִין אָזְלָה בָּעֵיָא לֵיהּ. אָּמְרִין לָהּ תַּלְמִידוֹי לֵית הוּא הָכָא. אָּמְרִין לָהּ מָה אַתְּ בָּעֵיָיא מִינֵיהּ. אָמְרָה לוֹן חֲמִית הַהִיא אִיתְתָא בְּחֶילְמַאי תִּינְיָיתָא דְבַיְיתָא מִיתְבְּרָא. אָּמְרִין לָהּ דְּאַתְּ מוֹלִיד בַּר דָּכָר וּבַעֲלָהּ דְּהַהִיא אִיתְתָא מַיִית. כַּד אֲתָא רִבִּי לָעְזָר תַּנּוּן לֵיהּ עוּבְדָּא אֲמַר לוֹן קְטַלְתּוּן נְפַשׁ לָמָּה שֶׁאֵין הַחֲלוֹם הוֹלֵךְ אֶלָּא אַחַר פִּתְרוֹנוֹ שֶׁנֶּאֱמַר וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה.
183The original story is in Qohelet Rabbati 1(19); a text parallel to the Yerushalmi in Gen. rabba 89(10). A woman came before Rebbi Eliezer. She said to him, I saw in my dream the pillar184The unexplained word תיניתא is translated following the text in Gen. rabba which has שוריתא. of the house breaking. He said, you will give birth to a male child. She went and gave birth to a male. After some time she came and asked for him. His students said, he is not here. They asked her, what do you want from him? She said to them, this woman185I. e., I. saw in my dream that the pillar of the house was breaking. They said to her, you will give birth to a male child186The version here is telescoped from the text in Qohelet Rabbati. There, R. Eliezer himself told her twice that she would have a son; the students made the bad interpretation only the third time. and the husband of that woman187I. e., you. dies. When Rebbi Eliezer came, they told him what happened. He said to them, you killed a person for the dream goes only after its interpretation as it is said (Gen. 41:13): “It was just as he had interpreted it for us, so it happened.”
183The original story is in Qohelet Rabbati 1(19); a text parallel to the Yerushalmi in Gen. rabba 89(10). A woman came before Rebbi Eliezer. She said to him, I saw in my dream the pillar184The unexplained word תיניתא is translated following the text in Gen. rabba which has שוריתא. of the house breaking. He said, you will give birth to a male child. She went and gave birth to a male. After some time she came and asked for him. His students said, he is not here. They asked her, what do you want from him? She said to them, this woman185I. e., I. saw in my dream that the pillar of the house was breaking. They said to her, you will give birth to a male child186The version here is telescoped from the text in Qohelet Rabbati. There, R. Eliezer himself told her twice that she would have a son; the students made the bad interpretation only the third time. and the husband of that woman187I. e., you. dies. When Rebbi Eliezer came, they told him what happened. He said to them, you killed a person for the dream goes only after its interpretation as it is said (Gen. 41:13): “It was just as he had interpreted it for us, so it happened.”
אָמַר רִבִּי יוֹחָנָן כָּל הַחֲלוֹמוֹת הוֹלְכִין אַחַר פִּתְרוֹנֵיהֶן חוּץ מִן הַיַּיִן. יֵשׁ שׁוֹתֶה יַיִן וְטוֹב לוֹ. יֵשׁ שׁוֹתֶה יַיִן וְרַע לוֹ. תַּלְמִיד חָכָם שׁוֹתֶה וְטוֹב לוֹ. עַם הָאָרֶץ שׁוֹתֶה וְרַע לוֹ.
Rebbi Joḥanan said, all dreams follow their interpretations except for wine. There is one who drinks and it is good for him and one who drinks and it is bad for him. A scholar drinks and it is good for him, a vulgar drinks and it is bad for him188This is the end of the story of R. Eliezer in both Qohelet Rabbati 1(19) and Gen. rabba 89(10). In the latter text, R. Abbahu dissents and states that dreams do not improve or detract..
Rebbi Joḥanan said, all dreams follow their interpretations except for wine. There is one who drinks and it is good for him and one who drinks and it is bad for him. A scholar drinks and it is good for him, a vulgar drinks and it is bad for him188This is the end of the story of R. Eliezer in both Qohelet Rabbati 1(19) and Gen. rabba 89(10). In the latter text, R. Abbahu dissents and states that dreams do not improve or detract..
חַד בַּר נַשׁ אֲתֵי גַבֵּי רִבִּי עֲקִיבָה אֲמַר לֵיהּ חֲמֵית בְּחֶילְמַאי רַגְלִי קְטִינָא. אֲמַר לֵיהּ דְּמוֹעֲדָא מַיְיתֵי וְלֵית מֵיכַל קוֹפָּד. אֲתָא חַד חוֹרָן לְגַבֵּיהּ אֲמַר חֲמֵית בְּחֶילְמַאי רַגְלִי מְסוֹבְלָא. אֲמַר לֵיהּ מוֹעֲדָא מַיְיתֵי וְאִית לָךְ קוֹפָּד סַגִּי. חַד תַּלְמִיד מִן דְּרִבִּי עֲקִיבָה הֲוָה יְתִיב וְאַפּוֹי מְשַׁנְיָין אֲמֵר לֵיהּ מַהוּ כֵן. אָמַר לֵיהּ חֲמִית בְּחֶילְמַאי תְּלַת מִילִין קַשְׁיָין בַּאֲדָר אַתְּ מַיִית וְנִיסָן לֵית אַתְּ חֲמֵי וּמַה דְאַתְּ זְרַע לֵית אַתְּ כְּנַשׁ. אָמַר לֵיהּ תְּלַתֵיהוֹן טָבָא אִינּוּן. בַּהֲדָרָא דְאוֹרֵיתָא אַתְּ מִתְרוֹמְמָא וְנִיסִין לֵית אַתְּ חֲמֵי וּמַה דְאַתְּ זְרַע לֵית אַתְּ כְּנַשׁ. מַה דְאַתְּ מוֹלִיד לֵית אַתְּ קְבַר.
189In Qohelet Rabbati 1(17), the author is R. Joḥanan. The last story, of the student, is told in the Babli, Berakhot 56b, of Bar Qappara and Rebbi. A person came to Rebbi Aqiba and said to him, I saw in my dream my foot shrinking. He said to him, holiday190A holiday of pilgrimage, which in biblical Hebrew is called “foot”. is coming but you will not eat read meat191As Sifry Deut. 141 explains, the biblical command of rejoicing on a holiday can only be fulfilled by the consumption of meat from animals acceptable as holiday sacrifices.. Another person came and said, I saw in my dream my foot swelling. He said to him, holiday is coming and you will have plenty of red meat. A student of Rebbi Aqiba was sitting making a queer face. He said to him, why is that? He said to him, I saw in a dream three hard things: In Adar you will die, Nisan you will not see, and what you will sow you will not collect. He said to him, all three are good. In the glory192A pun of אדר and הדר is possible only if ה has lost all sound. of the Torah you will be lifted, wonders you will not see193In Qohelet Rabbati and Babli Berakhot, “you will not undergo temptations”., and what you will sow you will not collect, what you will have born to you you will not bury.
189In Qohelet Rabbati 1(17), the author is R. Joḥanan. The last story, of the student, is told in the Babli, Berakhot 56b, of Bar Qappara and Rebbi. A person came to Rebbi Aqiba and said to him, I saw in my dream my foot shrinking. He said to him, holiday190A holiday of pilgrimage, which in biblical Hebrew is called “foot”. is coming but you will not eat read meat191As Sifry Deut. 141 explains, the biblical command of rejoicing on a holiday can only be fulfilled by the consumption of meat from animals acceptable as holiday sacrifices.. Another person came and said, I saw in my dream my foot swelling. He said to him, holiday is coming and you will have plenty of red meat. A student of Rebbi Aqiba was sitting making a queer face. He said to him, why is that? He said to him, I saw in a dream three hard things: In Adar you will die, Nisan you will not see, and what you will sow you will not collect. He said to him, all three are good. In the glory192A pun of אדר and הדר is possible only if ה has lost all sound. of the Torah you will be lifted, wonders you will not see193In Qohelet Rabbati and Babli Berakhot, “you will not undergo temptations”., and what you will sow you will not collect, what you will have born to you you will not bury.