Yoma 36

והשחלים וחלגלוגות והביצים והגרגיר (מלכים ב ד, לט) ויצא אחד אל השדה ללקט אורות תנא משמיה דר' מאיר זה גרגיר אמר ר' יוחנן למה נקרא שמן אורות שמאירות את העינים אמר רב הונא (המוציא) גרגיר אם יכול לאכלו אוכלו ואם לאו מעבירו על גבי עיניו אמר רב פפא בגרגירא מצרנאה

pepperwort, purslane, eggs, and garden-rocket. And one went out into the field to gather oroth [herbs]<span class="x" onmousemove="('comment',' II Kings, IV, 39.');">¹</span> - A Tanna taught in the name of R'Meir: That refers to garden-rocket. R'Johanan said: Why are they called 'oroth'?

אמר רב גידל אמר רב אכסנאי לא יאכל ביצים ולא יישן בטליתו של בעל הבית רב כי מקלע לדרשיש מכריז מאן הויא ליומא רב נחמן כד מקלע לשכנציב מכריז מאן הויא ליומא

because they enlighten the eyes.<span class="x" onmousemove="('comment',' This is a play on 'oroth', as if it were derived from the root 'or', light, thus 'enlightening'.');">²</span> R'Huna said: If one finds a garden-rocket he should eat it, if he can, and if not he should pass it over his eyes. R'Papa said: That refers to rocket growing on the balk. R'Giddal said in the name of Rab: A guest should not eat eggs nor sleep in the garment of his host.<span class="x" onmousemove="('comment',' Eggs might induce pollution. He might suffer pollution in the host's garment, which would be a doubly unpleasant occurrence.');">³</span>

והתניא ר' אליעזר בן יעקב אומר לא ישא אדם אשה במדינה זו וילך וישא אשה במדינה אחרת שמא יזדווגו זה אצל זה ונמצא אח נושא אחותו (ואב נושא בתו) וממלא כל העולם כולו ממזרות ועל זה נאמר (ויקרא יט, כט) ומלאה הארץ זמה אמרי רבנן קלא אית להו

Whenever Rab came to Darshis,<span class="x" onmousemove="('comment',' Be-Ardashir near Mahuza.');">⁴</span> he would announce: Who would be mine for a day?<span class="x" onmousemove="('comment',' Who would marry me for one day. 'This strange statement, completely contradicted by the saintly character of both Rab (v. 'Er. 100a, Hag. 5a, Keth. 48b, Sanh. 76a) and R. Nahman, has been explained through an account in Babli 76b. King Shapur entertained two guests, Bati b. Toba and Mar Judah. In accordance with Persian custom, he " honoured"="" them="" by="" sending="" to="" each="" a="" concubine.="" this="" gift="" was="" rejected="" mar="" judah,="" but="" accepted="" bar="" toba.="" rab="" and="" r.="" nahman,="" as="" leaders="" of="" their="" people="" would="" find="" themselves="" similarly="" embarrassed="" such="" attention,="" on="" the="" occasion="" official="" visits="" persian="" cities.="" some="" princes="" are="" known="" have="" taken="" refusal="" "gift"="" serious="" affront.="" in="" order="" avoid="" complications,="" these="" rabbis="" hit="" upon="" device="" declaring="" married,="" i.e.,="" provided="" with="" wife="" city="" they="" visited,="" going="" length="" marrying="" "for="" day"="" local="" wife,="" thus="" helping="" escape="" royal="" "gift".'="" for="" another="" explanation="" v.="" yeb.,="" sonc.="" ed.,="" p.="" 235="" n.="" 7.');"="">⁵</span> Whenever R'Nahman would come to Shekunzib<span class="x" onmousemove="('comment',' On the eastern bank of the Tigris.');">⁶</span> he would have it announced: Who will be mine for a day?

והאמר רבא תבעוה להנשא ונתפייסה צריכה לישב שבעה נקיים רבנן אודועי הוו מודעו להו מקדם הוו מקדמי ומשדרי שלוחא

But has it not been taught:<span class="x" onmousemove="('comment',' Yeb. 37b');">⁷</span> No man should marry a woman in one country and then go and marry a woman in another country lest they [their children]<span class="x" onmousemove="('comment',' 'They' may mean either the children of that man, son and daughter, may meet as strangers; or he might meet his own daughter. The assumption being that he divorces his wife and so loses interest in her child.');">⁸</span> might marry one another with the result that a brother would marry his sister or a father his daughter, and one fill all the world with bastardy to which the scriptural passage refers: And the land become full of lewdness?<span class="x" onmousemove="('comment',' Lev. XIX, 29.');">⁹</span> - I will tell you: [The affairs of] the Rabbis are well-known.<span class="x" onmousemove="('comment',' Their children, their wives. They would boast of their descent, or of having once been married to a Sage.');">¹⁰</span>

ואי בעית אימא יחודי הוו מיחדי להו לפי שאינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו

But did not Raba say: If one has proposed marriage to a woman and she has consented then she must await seven clean<span class="x" onmousemove="('comment',' The assumption being that because of the excitement involved she has become a menstruant.');">¹¹</span> days? - The Rabbis informed them before by sending their messenger earlier. Or, if you like, say: They only arranged for private meetings with them, because 'You cannot compare one who has bread in his basket with one who has no bread in his basket'.<span class="x" onmousemove="('comment',' The craving of him who lacks the opportunity of gratifying it is much more intense than that of him who has the opportunity.');">¹²</span> <big><b>MISHNAH: </b></big>THE ELDERS OF THE COURT HANDED HIM OVER TO THE ELDERS OF THE PRIESTHOOD AND THEY TOOK HIM UP TO THE UPPER CHAMBER TO THE HOUSE OF ABTINAS.<span class="x" onmousemove="('comment',' There the family of Abtinas prepared the incense, there the high priest was taught the skillful manipulation that would enable him to take up the incense without spilling one grain.');">¹³</span>

<big><strong>מתני׳</strong></big> מסרוהו זקני בית דין לזקני כהונה והעלוהו בית אבטינס והשביעוהו ונפטרו והלכו להם ואמרו לו אישי כהן גדול אנו שלוחי בית דין ואתה שלוחנו ושליח בית דין משביעין אנו עליך במי ששכן שמו בבית הזה שלא תשנה דבר מכל מה שאמרנו לך הוא פורש ובוכה והן פורשין ובוכין

THEY ADJURED HIM, TOOK THEIR LEAVE, AS THEY SAID TO HIM: SIR HIGH PRIEST, WE ARE MESSENGERS OF THE BETH DIN AND YOU ARE OUR MESSENGER AND THE MESSENGER OF THE COURT. WE ADJURE YOU BY HIM THAT MADE HIS NAME TO DWELL IN THIS HOUSE THAT YOU DO NOT CHANGE ANYTHING OF WHAT WE SAID TO YOU.<span class="x" onmousemove="('comment',' That he would not act in the manner of the Sadducees. V. GEMARA:');">¹⁴</span> HE TURNED ASIDE AND WEPT AND THEY TURNED ASIDE AND WEPT.<span class="x" onmousemove="('comment',' The elders, because they had to utter such suspicion, he, because they had done so.');">¹⁵</span> IF HE WAS A SAGE HE WOULD EXPOUND, AND IF NOT, THE DISCIPLES OF THE SAGES WOULD EXPOUND BEFORE HIM.

אם (הוא) היה חכם דורש ואם לאו תלמידי חכמים דורשים לפניו ואם רגיל לקרות קורא ואם לאו קורין לפניו ובמה קורין לפניו באיוב ובעזרא ובדברי הימים זכריה בן קבוטל אומר פעמים הרבה קריתי לפניו בדניאל

IF HE WAS FAMILIAR WITH READING [THE SCRIPTURES] HE WOULD READ. IF NOT THEY WOULD READ BEFORE HIM. FROM WHAT WOULD THEY READ BEFORE HIM? FROM JOB, EZRA AND CHRONICLES.<span class="x" onmousemove="('comment',' These books, less known, might arouse his interest and keep him awake. Sleep was to be prevented, because of the risk of pollution.');">¹⁶</span> ZECHARIAH BEN KUBETAL SAID: OFTEN HAVE I READ BEFORE HIM FROM DANIEL.