חולין (דף ה) (מ״א כב י) ומלך ישראל ויהושפט מלך יהודה יושבים איש על כסאו מלובשים בגדים בגרן פתח שער שומרון מאי גורן אילימא גורן ממש אטו שער שומרון גורן הוה אלא כי גורן דתנן סנהדרין היתה כחצי גורן עגולה כדי שיהו רואין זה את זה. (שם יז ו) והעורבים מביאים לו לחם ובשר בבקר ולחם ובשר בערב אמר רב יהודה אמר רב מבי טבחי דאחאב מביאין לו על פי הדבור מאי עורבים אמר רבינא עורבים ממש: CHULIN (Fol. 5) (I Kings 22, 10) Now the king of Israel and Jehosaphat the king of Judah sat each on his throne, arrayed in their robes, in the threshing-floor, at the entrance of the gate of Samaria. What does 'in the threshing-floor' mean? Was then the gate of Samaria a threshing-floor? We must therefore say that they were sitting in a position similar to the shape of a threshing-floor (in a semi-circle); for we are taught in a Mishna that the Sanhedrin sat in a semi-circle in the shape of a threshing-floor so that they should be able to see one another. (Ib. 17, 6) And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening. Said R. Juda in the name of Rab: "They brought it from King Achab's butchers upon a Divine order." What is the meaning of 'ravens'? Said Rabina: "Real ravens."
תניא (ויקרא א ב) מן הבהמה להביא בני אדם שדומין לבהמה מכאן אמרו מקבלין קרבנות מפושעי ישראל כדי שיחזרו בהם בתשובה חוץ מן המומר לנסך את היין ומחלל שבתות בפרהסיא (ע״ב) וכל היכא דכתיב בהמה גריעותא היא והא כתיב (תהלים לו ז) אדם ובהמה תושיע ה' ואמר רב יהודה א״ר אלו בני אדם שהם ערומים בדעת ומשימין עצמן בבהמה התם כתיב אדם ובהמה הכא בהמה לחודה כתיב וכל היכא דכתיב אדם ובהמה מעליותא היא והכתיב (ירמיה לא כז) וזרעתי את בית ישראל זרע אדם וזרע בהמה התם קא חלקיה קרא זרע אדם לחוד וזרע בהמה לחוד: We are taught concerning the passage (Lev. 1, 2) From the cattle, this means to include such men who are like cattle. From here it is inferred that it is permissible to accept sacrifices from Jewish apostates, that they may repent, but not from a convert, who practices idolatrous libation, and who profanes the Sabbath pubicly. (Ib. b) Is this a general rule that whenever the word cattle is mentioned that it refers to an objectionable thing? Behold it is written (Ps. 36, 7) Man and beast Thou preservest, O Lord; and R. Juda said in the name of Rabbi: "This refers to men who are devoid of wisdom and who make themselves like beasts [hence it is a praise?]. There it is written 'man and beast,' but here it is written, 'beast' alone. And wherever it is written man and beast do you say that it means for improvement (perfection)? Behold it is written (Jer. 21, 27) And I will sow the house of Israel and the house of Juda with the seed of man and with the seed of beast. [Hence beast refers to a disadvantage?] There it is different, for the passage makes a separation between the seed of man and the seed of beast."
אין הקב״ה מביא תקלה ע״י בהמתן של צדיקים דרבי פנחס בן יאיר הוה קא אזיל לפדיון שבויים פגע ביה בגינאי נהרא א״ל גינאי חלוק לי מימיך ואעבור בך א״ל אתה הולך לעשות רצון קונך ואני הולך לעשות רצון קוני אתה ספק עושה ספק אי אתה עושה ואני ודאי עושה א״ל אם אי אתה חולק גוזרני עליך שלא יעברו בך מים לעולם חלק ליה הוה ההוא גברא דהוה דארי חיטי לפסחא א״ל חלוק ליה נמי להאי דבמצוה עסיק חלק ליה הוה ההוא טייעא דלוה בהדייהו א״ל חלוק ליה נמי להאי דלא לימא כך עושין לבני לויה חלק ליה אמר רב יוסף כמה נפיש ההוא גברא ממשה ושתין רבוון דאלו התם חד זמנא והכא תלת זמני ודלמא הכא נמי חדא זמנא אלא כמשה ושתין רבוון. איקלע לההוא אושפיזא רמו ליה שערי לחמריה לא אכל (שם ע״ב) חבטינהו לא אכל נקרינהו לא אכל אמר להו דלמא לא מעשרין עשרינהו ואכל אמר עניה זו הולכת לעשות רצון קונה ואתם מאכילים אותה טבלים שמע רבי נפק לאפיה א״ל רצונך סעוד אצלי א״ל הן צהבו פניו של רבי א״ל כמדומה את שמודר הנאה מישראל אני ישראל קדושים הן יש רוצה ואין לו ויש שיש לו ואינו רוצה וכתיב (משלי כג ו) אל תלחם לחם רע עין ואל תתאו למטעמותיו כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך ולבו בל עמך ואתה רוצה ויש לך השתא מיהא מסרהיבנא דבמלתא דמצוה קא טרחנא כי הדרנא אתינא עיילנא לגבך. כי אתא איתרמי על בההוא פתחא דהוו קיימין ביה כודנייתא חוורתא אמר מלאך המות בביתו של זה ואני אסעוד אצלו שמע רבי נפק לאפיה א״ל מזבנינא להו א״ל (ויקרא יט יד) ולפני עור לא תתן מכשול מפקרנא להו מפשת הזיקא עקרנא להו איכא צער בעלי חיים קטילנא להו איכא (דברים כ יט) בל תשחית הוה קא מבתש ביה טובא גבה טורא בינייהו בכח רבי ואמר מה בחייהן כך במיתתן עאכ״ו דאמר ר׳ חמא בר חנינא גדולים צדיקים במיתתן יותר מבחייהם שנאמר (מ״ב יג כא) ויהי הם קוברים איש והנה ראו את הגדוד וישליכו את האיש בקבר אלישע וילך ויגע בעצמות אלישע ויחי ויקם על רגליו א״ל רב פפא לאביי ודלמא לקיומי ביה ברכתא דאליהו דכתיב (שם ב ט) ויהי נא פי שנים ברוחך אלי א״ל אי הכי היינו דתנינא על רגליו עמד ולביתו לא הלך אלא במה איקיים כדא״ר יוחנן שריפא צרעת נעמן שהיא שקולה כמת שנאמר (במדבר יב יב) אל נא תהי כמת. אריב״ל למה שמם ימים שאימתן מוטלת על הבריות דא״ר חנינא מימי לא שאלני אדם אל מכת פרדה לבנה וחיה והא קא חזינא דחיי אימר וחיית והא קא חזינא דמיתסי דחוורן ריש כרעייהו קא אמרינן: (Fol. 7) The Holy One, praised be He! does not cause an offense to be brought through the beast of the righteous; for R. Phineas b. Yair was going to ransom captives. While on his way he approached the rivulet Ginnay, so he said to the Ginnay, "Divide for me thy waters so that I should be able to cross over thee." The Ginnay replied: "Thou art going to do the will of thy Creator and I am going to do the will of my Creator; as far as thou art concerned there is a doubt whether you will accomplish or whether you will not accomplish [thee ransoming of the captives], but I am surely accomplishing [the will of my Creator, hence I cannot stop from performing my duty for thy sake]." R. Phineas thereupon said to the Ginnay: "If thou wilt not divide thyself then I shall issue a decree that no water shall pass through thee forever." Consequently the Ginnay divided its water. There was with him a certain man carrying wheat for the Passover. Phineas said to the Ginnay: "Divide thyself also for that man who is engaged in a meritorious act." The Ginnay divided itself. There was also an Arabian merchant who had joined them and R. Phineas said to the Ginnay: "Divide thyself also for the sake of him, so that he should not have to say, Is it proper thus to do to a fellow-traveler?" Thereupon the Ginnay divided itself [once more]. R. Joseph said: "Behold, that this man was even greater than Moses and the sixty Myriads [of Israelites]; for there (in connection with Moses and Israel) it happened only once, while here it was divided thrice." But perhaps here also it was divided only once and he merely prayed [to the Ginnay not to return his waters until the three had passed]? We must therefore say that he meant that he was equal to Moses and sixty Myriads [of Israelites]. R. Phineas happened to stop at a certain inn where they placed barley before his ass. The donkey, however, refused to eat. (Ib. b) They shook it apart; still the animal did not eat it. They then cleaned it and still the animal did not eat it. R. Phineas then said to them: "Perhaps it was not taken off the Levetical portion of the grain, hence how should she eat." He then added and said: "This poor creature is going to perform the will of her Creator and ye tried to feed her with Tebel?" Rabbi, having been informed [of his coming] went out to meet him. The former said to the latter: "May we get your consent to partake of a meal at my house." "Yes," came the reply. The face of Rabbi began to shine [because of joy]. R. Phineas then remarked to Rabbi: "It seems to me that you took me as one who made a vow not to enjoy anything from Israel [which does not belong to me]. The fact is that I hold Israel as a Holy Nation [one worthy to benefit others]; however, there are some who desire [to treat others] but cannot afford, and again there are others who could afford [to treat others] but who have no desire and the passage says (Pr. 23, 6) Eat though not the bread of him that hath an evil eye; neither desire thou his dainties. For as one that hath reckoned within himself, so is he: Eat and drink, saith he to thee; But his heart is not with thee. You, however, are willing that others should enjoy from your wealth and you have also the means. Nevertheless now I am in a hurry to fulfill a meritorious act but on my return I shall visit you. On his way back, when he came [to visit Rabbi] it happened so that he entered through a door from which he noticed white mules were standing [in Rabbi's stables]. He then said: "The angel of death is in the house of this man, and shall I partake of a meal with him?" Rabbi, having been informed that R. Phineas was coming, went out to greet him [and when he heard the reason of his refusal to enter Rabbi's house] he offered to sell the mules. But R. Phineas refused it quoting (Lev. 19, 14) Nor put a stumblingblock before the blind. Rabbi suggested that he should renunciate the ownership of the mules, but he again refused to give his consent because they might increase their damages [by being ownerless] . "I shall mutilate their hoofs [to render them harmless]," pleaded Rabbi. "This would cause pain to the animals," came the objection. "I shall then kill them," pleaded Rabbi. "This is prohibited (Deut. 20, 19) Thou shalt not destroy," came the objection. He begged him very persistently [to accept the invitation] when a mountain sprang up and separated them. Rabbi thereupon began to cry and said: "If the righteous are so great while alive how much the more are they great after their death; for R. Chama b. Chanina said: 'The righteous are great after their death even more so than during their lives, as it is said (II Kings 13, 21) And it came to pass as they were burying a man, that, behold, they saw the band; and they cast down the man into the sepulchre of Elisha; and as the man came and touched the bones of Elisha, he revived, and rose up on his feet.' " R. Papa then said to Abaye: "Perhaps this happened in order to fulfill the blessing of Elijah, as it is written (Ib. 2, 9) I pray the, let a double portion of thy spirit be upon me?" Whereupon he answered: "If this is the case then how will you explain the following Mishna which says that the above mentioned man only stood upon his feet but he did not go to his house [hence it was merely to have him removed from the sepulchre of Elisha]? But in what respect was the blessing of Elijah fulfilled? This is as R. Jochanan said: "In that which he cured the leprosy which is equal to death, as it is said (Num. 12, 12) Let her not, I pray, be as one dead." R. Joshua b. Levi said: "Why are the mules called Yemim? Because their terror is thrown upon man; for R. Chanina said: 'Never in my life did a man ask me concerning a wound caused by a white mule and he should remain alive.' " But do we not see that they do remain alive; we must therefore say that he meant they can never be cured. But again do we not see that such are cured? We must therefore say that he refers to such mules which have white legs.
(דברים ד לה) אין עוד מלבדו א״ר חנינא ואפילו כשפים. ההיא אתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דר' חנינא אמר לה שקולי לא מסתייעא מלתיך אין עוד מלבדו כתיב והא״ר יוחנן למה נקרא שמם כשפים שמכחישין פמליא של מעלה שאני ר׳ חנינא דנפישא זכותיה. וא״ר חנינא אין אדם נוקף אצבעו מלמטה אא״כ מכריזין עליו מלמעלה שנ' (תהלים לז כג) מה' מצעדי גבר כוננו (משלי כ כד) ואדם מה יבין א״ר אלעזר דם ניקוף מרצה כדם עולה א״ר בגודל ימין ובניקוף שני והוא דקאזיל לדבר מצוה. אמרו עליו על ר׳ פנחס בן יאיר בימיו לא בצע על פרוסה שאינה שלו ומיום שעמד על דעתו לא נהנה מסעודת אביו: (Deut. 4, 35) There is none less besides Him. Said R. Chanina: "Not even sorcery [can do anything without the will of God]." There was a woman who tried to remove earth from under the feet of R. Chanina. The latter said to her: "Take it; this will not help you a bit [to your sorcery]; for it is said, There is none else besides Him." Has not R. Jochanan said: "Why is sorcery called in Hebrew H'shafim? Because they lessen the power of Divine agencies." [Hence it is capable to do things against the will of God?] With R. Chanina it is different, because his merits are exceedingly numerous. R. Chanina said further: "No one on earth bruises his fingers, unless it is decreed from above, as it is said (Ps. 23) It is of the Lord that a man's goings are established." (Pr. 20, 24) How then can man look to his way? Said R. Elazar: "The blood cast through the abovementioned bruise is acceptable (makes an offering) as the blood of a burnt-offering." Raba said: "This, however, refers if the bruise occurred on the thumb of the right hand and the second strike and also if he goes to commit a meritorious act." It was said concerning Phineas b. Yair that never in his life he pronounced a benediction upon a piece of bread which did not belong to him, and that since the day on which he could think for himself he never enjoyed his father's meal.
(דף ט) אמר רב יהודה אמר רב ת״ח צריך שילמד ג׳ דברים כתב שחיטה ומילה ורב חנניה בר שלמיה משמיה דרב אמר אף קשר של תפלין וברכת חתנים וציצית: (Fol. 9) R. Juda said in the name of Rab: "A scholar ought to learn the following three things: Writing, slaughtering, and Mila (circumcision)." And R. Chanina b. Shelemya in the name of Rab said: "Also how to make the knot of Tephilin, the putting in of the show-fringes and the benediction pronounced on a bridal occasion."
(דף כד) כתוב אחד אומר (במדבר ח כד) מבן חמש ועשרים שנה ומעלה וכתוב אחד אומר (שם ד ג) מבן שלשים שנה הא כיצד כ״ה לתלמוד ושלשים לעבודה מכאן לתלמיד שלא ראה סימן יפה במשנתו חמש שנים שוב אינו רואה ר' יוסי אומר נ׳ שנים שנאמר (דניאל א ה) ולגדלם שלש שנים וללמדם ספר ולשון כשדים ואידך שאני לשון כשדים דקליל ואידך שאני הלכות עבודה דתקיפין: (Fol. 24) One passage says (Num. 8, 24) From twenty and five years old and upward, and again another passage says (Ib. 4, 3) From thirty years old; how can both passages be reconciled? The age of twenty-five years refers to the time of studying and the thirty years of age refers to actual work. From this it may be inferred that a scholar who does not see a sign of improvement for a period of five years, will hence never see an improvement. R. Jose says: "If he does not see for a period of three years, as it is said (Dan. 1, 5) And that they should be nourished three years; and that he should teach them the learning and the tongue of the Chaldeans." The former Tanna, however, contends that three years were sufficient for the Chaldaic language, which is easy to learn. The latter Tanna holds that only concerning the rules of the Temple work, which were so numerous a period of five years was necessary.
(ע״ב) אמרו עליו על ר׳ חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו א״ר חנינא חמין ושמן שסכתני אמי בילדותי הם עמדו לי בעת זקנותי: It was said of R. Chamina that at the age of eighty he could put on and take off his shoes while standing on one leg only. R. Chanina himself remarked: "The warm [baths] and the oil which my mother applied on me in my childhood, protected me in my advanced age."