משנה: כָּל הַתָּדִיר מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. וְכָל הַמְקוּדָּשׁ מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִין פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו׃ הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה הָאִישׁ קוֹדֵם לָאִשָּׁה׃ MISHNAH: Anything which is more frequent than another precedes the other203Anything which is done more frequently is executed before anything less frequent is done. The statement of the Mishnah is repeated in Zebahim 10:1, where the implications for the Temple service are detailed. For example, if New Year’s Day falls on a Sabbath, the first sacrifices are the daily offerings (offered 365 days a year), followed by the Sabbath sacrifice (52 times), then the New Moon sacrifice (12 times), and last the New Year’s Day sacrifice (1). Synagogue practice imitates this rule.. Anything more holy than another precedes the other204For example, if a person brings animals for a purification sacrifice, an elevation sacrifice, and a well-being sacrifice to the Temple, they have to be offered in this order (Zevachim 10:2" href="/Mishnah_Zevachim.10.2">Mishnah Zebahim 10:2).. If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies205The rules for the Court’s (the community’s) purification sacrifice (Leviticus.4.13-21">Lev. 4:13–21) are dependent on the Anointed’s sacrifice (Leviticus.4.1-12">Lev. 4:1–12). If they are offered simultaneously then the Anointed’s has precedence..
The man precedes the woman to be kept alive206This usually is interpreted to mean that if a man and a woman are simultaneously in mortal danger, the man has to be saved first. But it also could mean that if a man and a woman are looking for a livelihood, the man has to be considered first. and to regain his lost property207Cf. Mishnah Bava Mesiaˋ 2:13.. But the woman precedes the man for clothing208A poor man will not be hurt by appearing in rags. A woman cannot possibly be seen in rags. and to be freed from captivity209A woman is more likely to be raped in captivity than a man.. At a time when both are used for immorality210If they are forced into prostitution, the man is in addition forced into homosexuality., the man precedes the woman.
הלכה: כָּל הַתָּדִיר מֵחֲבֵירוֹ כול׳. לְפִי שֶׁזֶּה מְכַפֵּר וְזֶה מִכַּפֵּר. מוּטָּב שֶׁיִּקְדּוֹם הַמְכַפֵּר לַמִּתְכַּפֵּר. כְּמַה דִכְתִיב וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל׃ נִדְבַת מָשִׁיחַ וְנִדְבַת נָשִׂיא. נִדְבַת מָשִׁיחַ קוֹדֶמֶת. נִדְבַת צִיבּוּר וְנִדְבַת נָשִׂיא. נִדְבַת נָשִׂיא. קוֹדֶמֶת. נִדְבַת מָשִׁיחַ וְנִדְבַת צִיבּוּר מִי קוֹדֵם. נִישְׁמְעִינָהּ מִן הָדָא. נִדְבַת מָשִׁיחַ וּשְׂעִירֵי עֲבוֹדָה זָרָה עוֹמְדִין. שְׂעִירֵי עֲבוֹדָה זָרָה קוֹדְמִין מִפְּנֵי שֶׁדָּמָן נִכְנַס לִפְנִים. לֹא מַר אֶלָּא שֶׁדָּמָן נִכְנַס לִפְנִים. הָדָא אָֽמְרָה. נִדְבַת מָשִׁיחַ וְנִדְבַת צִיבּוּר נִדְבַת מָשִׁיחַ קוֹדֶמֶת. הָיָה שָׁם פָּר עֲבוֹדָה זָרָה וְשָׂעִיר הַבָּא עִמּוֹ וְחַטָּאת אֲחֶרֶת. פָּר קוֹדֵם לְשָׂעִיר. וְשָׂעִיר קוֹדֵם לַחַטָּאת אֲחֶרֶת. וְחַטָּאת אֲחֶרֶת קוֹדֶמֶת לַפָּר. הֵיךְ עֲבִידָה. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהַשָּׂעִיר מְחוּסָּר זְמַן לַפָּר כְּמִי שֶׁקְּדָמוֹ פָּר. וְחַטָּאת אֲחֶרֶת קוֹדֶמֶת לַפָּר. פָּר שֶׁלָּעֲבוֹדָה זָרָה קוֹדֵם לַשָּׂעִיר הַבָּא עִמּוֹ מִפְּנֵי שֶׁקְּדָמוֹ בַּמִּקְרָא. רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בֶרֶכְיָה בָּעֵי. מֵעַתָּה שֶׁלְּרֹאשׁ חוֹדֶשׁ יִקְדּוֹם לְשָׂעִיר הַבָּא עִמּוֹ מִפְּנֵי שֶׁקְּדָמוֹ. אָמַר רִבִּי בָּא מָרִי. לֵית יְכִיל. חַטָּאת דִּידֵיהּ חָסֵר. עַל־עוֹלַת הַתָּמִ֛יד יֵֽעָשֶׂה֭ וְנִסְכּֽוֹ׃ סְמָכוֹ לְעוֹלַת הַתָּמִיד. קָרְבָּן אִישׁ וְקָרְבָּן אִשָּׁה. קָרְבָּן אִישׁ קוֹדֵם. הָדָא דְתֵימַר בְּשֶׁהָיוּ שְׁנֵיהֶן שָׁוִין. אֲבָל אִם הָיָה זֶה פָר וְזֶה גְדִי כָּהִיא דָּמַר רִבִּי פִינְחָס בְּשֵׁם רִבִּי הוֹשַׁעְיָה. עֶבֶד מֵבִיא פָר וְרַבּוֹ מֵבִיא פָר. עֶבֶד קוֹדֵם לְרַבּוֹ. דְּתַנִּינָן תַּמָּן. פַּר מָשִׁיחַ וּפַר עֵדָה עוֹמְדִים. פַּר מָשִׁיחַ קוֹדֵם לְפַר עֵדָה לְכָל מַעֲשָׂיו׃ HALAKHAH: “Anything which is more frequent than another,” etc. [“If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull”,]215From B; a necessary introduction to the following text. for one is atoning, the other is being atoned for216This also is the reason given in the Horayot.13a">Babli (13a) for the precedence of a purification offering over a simultaneously presented elevation offering, both being most holy sacrifices.. It is preferable that the atoner precede the atoned for, as it is written, he shall atone for himself, and for his house, and for all the congregation of Israel217Leviticus.16.17">Lev. 16:17. The argument really refers to the service of the Day of Atonement in its entirety, where the High Priest performs three acts of atonement, the first for himself and his family, the second for himself and the priests, and then the third for himself, the priests, and all of Israel. The priest performing the rite of atonement has to be purified himself before being able to serve others. (Horayot 2:4" href="/Tosefta_Horayot.2.4">Tosephta Horaiot 2:4, Zevahim 10:1).. Between a voluntary gift of the Anointed and a voluntary gift of the prince, the voluntary gift of the Anointed has precedence218Again because the priest has to act to present the king’s gift.. Between a voluntary gift of the community and a voluntary gift of the prince, the voluntary gift of the prince has precedence219Since he is the representative of the community.. Between a voluntary gift of the Anointed and a voluntary gift of the community, which one has precedence? Let us hear from the following: A voluntary gift of the Anointed and rams of idolatry220Cf. Chapter 1, Notes 122,135. For the number of rams, cf. Horayot 1:6:1" href="/Jerusalem_Talmud_Horayot.1.6.1">Mishnah 1:6. were standing. The rams of idolatry have precedence since their blood enters inside221While this is not indicated elsewhere, if the bull is identified as the bull prescribed in Leviticus.4">Lev. 4, the ram is attached to a sacrifice whose blood is brought inside the Sanctuary and which, therefore, has precedence as the more holy sacrifice.. He only said “since their blood enters inside;” this implies that between a voluntary gift of the Anointed and a voluntary gift of the community, the voluntary gift of the Anointed has precedence. If there were standing the bull of idolatry, the ram which accompanies it, and another purification sacrifice. The bull precedes the ram222As will be explained later in this paragraph., the ram precedes the other purification sacrifice, and the other purification sacrifice precedes the bull223The bull of idolatry is defined as an elevation sacrifice which takes second place after a purification sacrifice (Horayot 3:4:2" href="/Jerusalem_Talmud_Horayot.3.4.2">Note 216). The rules lead to an infinite loop.. How is this done? Rebbi Yose said, since the ram is dependent in time on the bull, it is as if the bull preceded it, and the other purification sacrifice precedes the bull. The bull of idolatry precedes the ram because it precedes in Scripture224The bull is prescribed in the first half of Numbers.15.24">Num. 15:24, the ram in the second half.. Rebbi Samuel the brother of Rebbi Berekhiah asked: But then that of the New Moon should precede the ram which comes with it because it precedes [in Scripture.225The sacrifices for the Day of the New Moon are prescribed in Numbers.28.11">Num. 28:11 (elevation sacrifices) and 28:15 (the purification sacrifice). This contradicts our rule from Horayot 3:4:2" href="/Jerusalem_Talmud_Horayot.3.4.2">Note 216.]226Added from B, not absolutely necessary. Rebbi Abba Mari said, you cannot do this; its purification sacrifice is defective227The argument is very elliptic. The ram of idolatry follows the bull not really because it is mentioned later in the verse, but mainly because it is spelled defective, not as חטאת but only as חטת (Horayot.13a">Babli 13a, Zevachim.90b">Zevaḥim 90b). But the purification offering of the special days is directly connected with the daily offerings which start the day in the sanctuary (Numbers.28.15">Num. 28:15.): After the permanent elevation offering it shall be made, with its libation; it made it lean on the permanent elevation offering. Between the sacrifice of a man and the sacrifice of a woman, the man’s sacrifice has precedence228If both are voluntary offerings of equal value. But an obligatory offering always has precedence over a voluntary one (Zevachim 10:2" href="/Tosefta_Zevachim.10.2">Tosephta Zevaḥim 10:4).. That is, if both were equal. But if one was a bull and the other a lamb, it is what Rebbi Phineas said in the name of Rebbi Hoshaia: A slave brings a bull and his master brings a bull, the slave’s precedes the master’s, as we have stated there: “If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies.229The argument is a non sequitur. Some commentators want to emend the text, in that the slave brings a bull but his master a goat. While this connects to the preceding, it severs the connection to the statement of R. Phineas. As a matter of principle, an emendation is totally inadmissible since the text is confirmed not only by the two independent sources here but also by Lev. Rabba 5(4) where the case of slave and master both bringing a bull follows a story about the merit of contributing to the support of scholars. As the text is presented here, one wonders why the following stories are placed here and what connection they could have with the topic of the Mishnah. But Lev. Rabba, an old text, shows that the case of slave and master is not a legal but a homiletic statement. There the argument is that the High Priest is the servant of the people; the Sanctuary is run only on behalf of the people. After the destruction of the Temple, the rabbinic establishment became the servant of the people, looking after their needs. Therefore, the rules of preference should be transferred from Temple service to the rabbinic establishment.”
מַעֲשֶׂה בְירִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשׁוּעַ וְרִבִּי עֲקִיבָה שֶׁעָלוֹ לְחוֹלַת אַנְטִוֹכִיָּא עַל עֶסֶק מִגְבַּת חֲכָמִים. וַהֲוָה תַמָּן חַד אַבָּא יְהוּדָה עֲבִיד מִצְוָה בְעַיִן טוֹבָה. פַּעַם אַחַת יָרַד מִנְכָסָיו וְרָאָה רַבּוֹתֵינוּ וְנִתְייָאַשׁ מֵהֶן. עָלָה לוֹ לְבֵיתוֹ וּפָנָיו חוֹלָנִיּוֹת. אָֽמְרָה לוֹ אִשְׁתּוֹ. מִפְּנֵי מַה פָנֶיךָ חוֹלָנִיּוֹת. אָמַר לָהּ. רַבּוֹתֵינוּ כָאן וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה. אִשְׁתּוֹ שֶׁהָֽיְתָה צַדֶּקֶת מִמֶּנּוּ אָֽמְרָה לוֹ. נִשְׁתַייְרָה לָךְ שָׂדֶה אַחַת. לֵךְ וּמְכוֹר חֶצְיָיהּ וְתֵן לָהֶן. הָלַךְ וְעָשָׂה כֵן. וּבָא אֶצֶל רַבּוֹתֵינוּ וְנָתַן לָהֵן. וְנִתְפַּלְלוּ עָלָיו רַבּוֹתֵינוּ. אָֽמְרוּ לוֹ. אַבָּא יְהוּדָה. הַקָּדוֹשׁ בָּרוּךְ הוּא יְמַלֵּא חֶסְרוֹנוֹתֶיךָ. עִם כְּשֶׁהָֽלְכוּ לָהֶם יָרַד לַחֲרוֹש בְּתוֹךְ חֲצִי שָׂדֵהוּ. עִם כְּשֶׁהוּא חוֹרֵשׁ בְּתוֹךְ חֲצִי שָׂדֵהוּ שָֽׁקְעָה פָרָתוֹ וְנִשְׁבְּרָה. יָרַד לְהַעֲלוֹתָהּ וְהֶאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינָיו וּמָצָא סִימָא. אָמַר. לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. וּבְהֲדוֹרַת רַבּוֹתֵינוּ שָׂאֲלוֹן עָלוֹי. אָֽמְרִין. מָה אַבָּא יְהוּדָה עֲבִיד. אָֽמְרִין. מָאן יְכִיל חֲמֵי אַפּוֹי דְּאַבָּא יְהוּדָה. אַבָּא יְהוּדָה דְתוֹרוֹי אַבָּא יְהוּדָה דִגְמָלוֹי אַבָּא יְהוּדָה דַחֲמֹרוֹי. חָזַר אַבָּא יְהוּדָה לִכְמוֹת שֶׁהָיָה וּבָא אֶצֶל רַבּוֹתֵינוּ וְשָׁאַל בִּשְׁלוֹמָן. אָֽמְרִין לֵיהּ. מָה אַבָּא יְהוּדָה עֲבִיד. אָמַר לָהֶן. עָֽשְׂתָה תְפִילַּתְכֶם פֵּירוֹת וּפֵירֵי פֵירוֹת. אָֽמְרוּ לוֹ. אַף עַל פִּי שֶׁנָּֽתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ בָּרִאשׁוֹנָה אוֹתְךָ כָתַבְנוּ רֹאשׁ טִימוֹס. נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָם וְקָֽרְאוּ עָלָיו הַפָּסוּק הַזֶּה מַתָּ֣ן אָ֭דָם יַרְחִ֣יב ל֑וֹ וְלִפְנֵי֖ גְּדוֹלִים יַנְחֶינּוּ׃ 230These texts are also in Lev. rabba 5(4); the first one only also in Deut. rabba4(8). Here also starts a Genizah fragment of half-lines (G) edited by L. Ginzberg (Yerushalmi Fragments from the Genizah, New York 1909, pp. 281–286.) It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis231Projecting third and fourth Cent. fundraising into a story dated at the first. It is a typically oriental story where people do not get rich by commercial success but by finding a treasure.. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]232Added from B.. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list233Greek τῖμος, an old poetic form of τιμή “esteem, value, honor” appearing also in late prose texts. The talmudic form supports late classical Greek lexicography; cf. also E. and H. Guggenheimer, Talmudic Evidence for Greek Spelling, Studi Classici in Onore di Quintino Cataudela, vol. 4, Catania 1972, pp. 71–72.ˋ. They took him, made him sit with them, and recited for him this verse234Proverbs.18.16">Prov. 18:16.: The gifts of a man put him at ease; in front of great ones they will make him rest.
רִבִּי חִייָה בַּר בָּא עֲבִיד פְסִיקָה בָּהֵין בֵּית מִדְרָשָׁא דְטִיבֵּרִיָּא. וַהֲווֹן תַּמָּן מִן אִילֵּין דְּבַר סִילֵנִי. וּפְסַק חָדָא לִיטְרָא דְהַב. נְטָלוֹ רִבִּי חִייָה רַבָּה וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָֽרָא עָלָיו הַפָּסוּק הַזֶּה מַתָּ֣ן אָ֭דָם יַרְחִ֣יב ל֑וֹ וגו׳. Rebbi Ḥiyya bar Abba held a pledging for a certain house of study at Tiberias. There was one there of the family of Bar Silene, who pledged a pound of gold. (The Elder Rebbi Ḥiyya) [Rebbi Ḥiyya bar Abba]235The impossible text in parentheses is from L; the correct text in brackets is from B. took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.
רִבִּי שִׁמָעוֹן בֶּן לָקִישׁ עָאַל לָבוֹצְרָה וַהֲוָה תַמָּן חַד רַבְּהוֹן רַמַּייָא. חַס לֵיהּ דְּלָא הֲוָה רַמַּאי אֶלָּא שֶׁהָיָה מְרַמֶּה בְמִצְווֹת. וַהֲוָה חֲמִי כְּמַה דְצִיבּוּרָא פְסַק וְהוּא פְסִיק לְקָבְּלֵיהּ. נְטָלוֹ רִבִּי שִׁמָעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ. וְקָֽרָא עָלָיו הַפָּסוּק הַזֶּה מַתָּ֣ן אָ֭דָם יַרְחִ֣יב ל֑וֹ וגו׳. 236In B, the last two paragraphs are in the inverse order. This is the chronologically correct order, teacher followed by student. Chronological consistency is one of the hallmarks of the Babli. Rebbi Simeon ben Laqish went up to Bostra. Over there was a cheater. God forbid that he was a cheater, but he cheated in charity. He looked how much the community pledged, and he pledged the same amount237His cheating was that he gave the minimum amount necessary to maintain his standing as the richest man around.. Rebbi Simeon ben Laqish took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.
הָאִישׁ קוֹדֵם לָאִשָּׁה כול׳. עַד כְּדוֹן בְּשֶׁהָיָה זֶה לְהַחֲיוֹת וְזֶה לְהַחֲיוֹת זֶה לִכְסוּת וְזֶה לִכְסוּת. הֲרֵי שֶׁהָיָה זֶה לְהַחֲיוֹת וְזֶה לִכְסוּת. נִישְׁמְעִינָהּ מִן הָדָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי אַנְטִיגֳנֹס. כְּסוּת אֵשֶׁת חָבֵר וְחַיֵּי עַם הָאָרֶץ. כְּסוּת אֵשֶׁת חָבֵר קוֹדֶמֶת לְחַיֵּי עַם הָאָרֶץ מִפְּנֵי כְבוֹדוֹ שֶׁלְּחָבֵר. לֹא מַר אֶלָּא כְּסוּת אֵשֶׁת חָבֵר כְּחַיֵּי חָבֵר. אֲבָל אִם הָיָה זֶה לְהַחֲיוֹת וְזֶה לִכְסוּת אוֹתוֹ שֶׁלְּהַחֲיוֹת קוֹדֵם. “The man precedes the woman,” etc. So far if each one was to be kept alive or each one was for clothing. If one was to be kept alive and the other for clothing238The question really is raised about the livelihood of a woman and the clothing of a man.? Let us hear from the following, as Rebbi Joshua ben Levi said in the name of Rebbi [Ḥanina ben]239From B; no R. Antigonos is known from other sources. G is defective here but the length of the lacuna supports the reading of B. Antigonos, the clothing of the wife of a fellow240Here “fellow” and “vulgar” are the technical terms defined in the Introduction to Tractate Demai, respectively of a person strictly keeping all rules of levitic purity (long after the destruction of the Temple) and tithes, and one disregarding the rules of purity and lax in the observance of the rules of tithes. and the life of a vulgar; the clothing of the wife of a fellow has precedence over the life of a vulgar because of the dignity of the fellow. He only said that the clothing of the wife of a fellow was like the life of the fellow241B has a different text: “He only said between the clothing of the wife of a fellow and the livelihood of a vulgar.” The best is the reading of G: “The clothing of the wife of a fellow during the lifetime of the fellow.”. But if there was one to be kept alive and one for clothing, the one to be kept alive has precedence.
אֲבֵידָתוֹ וַאֲבֵידַת אָבִיו שֶׁלּוֹ קוֹדֶמֶת. אֲבֵידָתוֹ וַאֲבֵידַת רַבּוֹ שֶׁלּוֹ קוֹדֶמֶת. אֲבֵידַת אָבִיו וַאֲבֵידַת רַבּוֹ שֶׁלְּרַבּוֹ קוֹדֶמֶת. שֶׁאָבִיו הֵבִיאוֹ לְחַיֵּי הָעוֹלָם הַזֶּה. וְרַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה הֵבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. וְרַבּוֹ שְׁלִּימְּדוֹ מִשְׁנָה לֹא רַבּוֹ שְׁלִּימְּדוֹ מִקְרָא. אִם הָיָה אָבִיו שָׁקוּל כְּרַבּוֹ אָבִיו קוֹדֵם. “Between his lost property and his father’s lost property, his own has precedence. Between his lost property and his teacher’s lost property, his own has precedence. Between his father’s lost property and his teacher’s lost property, his teacher’s lost property has precedence, for his father brought him to the life of this world, but his teacher who taught him wisdom brought him to the life of the future world.243Mishnah Bava Mesiˋa 2:13, Note 135.” The teacher who taught him (Mishnah) [wisdom]244The text in parentheses is from L, the one in brackets from B. The text of B is the one from the Mishnah, the one of L can be justified as text of the Tanna R. Yose in the following paragraph., not the teacher who taught him Scripture. “But if his father was his teacher’s equal, his father’s lost property has precedence.”
מָה הוֹעִיל. אָמר רִבִּי יוּסֵי בֵּירִבִּי בּוּן. כְּשֶׁהָיָה חֲצִי תַלְמוּדוֹ מִזֶּה וַחֲצִי תַלְמוּדוֹ מִזֶּה. אֲבֵידַת אָבִיו שֶׁחֲצִי תַלְמוּדוֹ מִמֶּנּוּ וַאֲבֵידַת אִמּוּ גְּרוּשָׁה מֵאָבִיו מִי קוֹדֵם. אָבִיו הוּא שֶׁיִּקְדּוֹם אוֹ עַד שֶׁיְּהֵא כָל־תַּלְמוּדוֹ מִמֶּנּוּ. אֲבֵידַת רַבּוֹ שֶׁחֲצִי תַלְמוּדוֹ הֵימֶינּוּ וַאֲבֵידַת אִמּוּ גְּרוּשָׁה מֵאָבִיו מִי קוֹדֵם. רַבּוֹ הוּא שֶׁיִּקְדּוֹם אוֹ עַד שֶׁיְּהֵא כָל־תַּלְמוּדוֹ הֵימֶינּוּ. אֲבֵידָתוֹ וַאֲבֵידַת אָבִיו וַאֲבֵידַת אִמּוֹ וַאֲבֵידַת רַבּוֹ. שֶׁלּוֹ קוֹדֵם לְאָבִיו וְאָבִיו לְאִמּוֹ וְאִמּוֹ לְרַבּוֹ. וְלֹא מַתְנִיתָה הִיא. הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. סָֽבְרִין מֵימַר. בְּשֶׁאֵין רַבּוֹ שָׁם. אֲתַא מֵימַר לָךְ. וַאֲפִילוּ רַבּוֹ שָׁם. הוּא וְאִמּוֹ וְרַבּוֹ וְאָבִיו עוֹמְדִים בַּשֶּׁבִי. הוּא קוֹדֵם לְאִמּוֹ וְאִמּוֹ לְרַבּוֹ וְרַבּוֹ לְאָבִיו. וְלֹא מַתְנִיתָה הִיא. הָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. סָֽבְרִין מֵימַר. בְּשֶׁאֵין רַבּוֹ שָׁם. אֲתַא מֵימַר לָךְ. וַאֲפִילוּ רַבּוֹ שָׁם. What does it help245How does the fact that his father was as learned as his teacher change the argument of the Mishnah?? Rebbi Yose ben Rebbi Abun said, if half of his learning was from one and half of his learning from the other. His father’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence246As long as his mother was married to his father, his father has precedence since his wife also is bound to honor him (Keritot 6:9" href="/Mishnah_Keritot.6.9">Mishnah Keritut 6:9). But the divorced mother in all respects is equal to the father (Kiddushin.31a">Babli Qiddušin 31a). If the father was also the teacher then he had precedence as teacher. But if he was only a partial teacher, is his claim strong enough or does the son still have the choice whom to help first?? Does his father’s have precedence or only if all his learning was from him? His teacher’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence248Is the teacher who taught him half his learning the teacher in the sense of the Mishnah or not?? Does his teacher’s have precedence or only if all his learning was from him? His lost property, and his father’s lost property, and his mother’s lost property, and his teacher’s lost property. His own precedes his father’s, his father’s his mother’s, and his mother’s his teacher’s. Is that not a Mishnah, “the man precedes the woman to be kept alive and to return his lost property”? They wanted to say, if his teacher was not there249The language implies that the statements in question are tannaitic, similar to the first part of Horayot 2:5-6" href="/Tosefta_Horayot.2.5-6">Tosephta Horaiot 2:5.. He comes to tell you, even if his teacher was there. He, and his mother, and his teacher, and his father, were in captivity. He precedes his mother, his mother his teacher, and his teacher his father250Horayot.13a">Babli 13a.. Is that not a Mishnah, “but the woman precedes the man for clothing and to be freed from captivity”? They wanted to say, if his teacher was not there. He comes to tell you, even if his teacher was there.
אֵי זֶהוּ רַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה. כָּל־שֶׁפָּתַח לוֹ תְחִילָּה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. כָּל־שֶׁרוֹב תַלְמוּדוֹ מִמֶּנּוּ. רִבִּי יוֹסֵי אוֹמֵר. כָּל־שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. כָּל־שֶׁרוֹב תַלְמוּדוֹ הֵימֶינּוּ. וְלָמָּה לֹא פָתַר לָהּ כְּרִבִּי יוּדָה. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִיף. רִבִּי לָֽעְזָר קָרַע עַל שֶׁפָּתַח לוֹ תְחִילָּה. שְׁמוּאֵל חָלַץ עַל שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. וּמַה הֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. אָמר רִבִּי יוּסֵי בֵּירִבִּי בּוּן. מַפְתֵּחַ אֶחָד יוֹרֵד לְאַמַּת בֵּית הַשֶּׁיחִי וְאֶחָד פּוֹתֵחַ כֵּיוֻן׃ וּמַהוּ אֶחָד יוֹרֵד לְאַמַּת בֵּית הַשֶּׁיחִי. שֶׁהָיָה שׁוֹחֵחַ אַמָּה עַד שֶׁלֹּא יִפָּתֵחַ. רִבִּי חֲנַנְיָה הֲוָה מִיסְתַּמֵּיךְ בְּרִבִּי חִייָה בַּר בָּא דְצִיפֹּרִין. חֲמָא כָל־עַמָּא פָרְיֵי. אֲמַר לֵיהּ. לָמָּה כָל־עַמָּא פָרְיֵי. אֲמַר לֵיהּ. רִבִּי יוֹחָנָן יְתִיב דְּרִישׁ בְּבֵית מִדְרְשָׁא דְרִבִּי בְנַייָה וְכָל־עַמָּא פָרְיֵי מִישְׁמְעִינֵיהּ. אֲמַר. בְּרִיךְ רַחֲמַנַא דַחֲמִי לִי פֵירִין עַד דַּאֲנָא בְחַיִּים. וְכָל־אֲגַדְתְּא פְּשָׁטִית לֵיהּ חוּץ מִמִּשְׁלֵי וְקוֹהֶלֶת. 251For the following, cf. Bava mesiaˋ 3:13, Notes 136–145; Moˋed qatan 3:7. Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.252Horayot 2:5-6" href="/Tosefta_Horayot.2.5-6">Tosephta 2:5, Bava mesiaˋ 2:30.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched253The name tradition in the Tosephta is not certain.. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him254As a sign of mourning. The phylacteries are identified as the “splendor” which Ezechiel had to remove in mourning, Ezekiel.24.17">Ez. 24:17. The text in Bava mesiaˋ parallels the Babli (Bava mesiaˋ 33a) in reporting that he tore his garment.. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.255Tamid 3:6" href="/Mishnah_Tamid.3.6">Mishnah Tamid 3:6.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened256The doors of the Temple Hall could be opened only from the inside. When the door was locked, a Cohen entered from a small side door which led to a guard room. The lock of this side door was hidden; the Cohen had to take the key, lower his entire arm to the arm-pit behind the partition wall and only then could insert the key. Tamid.30b">Tamid 30b.. Rebbi Ḥanania257With G read “Hanina”. was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes258This proves that even a teacher of homiletics has the rank of teacher..
שְׁנֵיהֶם עוֹמְדִין בְּקָלוֹן הָאִישׁ קוֹדֵם לָאִשָּׁה׃ לָמָּה. שֶׁהָאִשָּׁה דַּרְכָּהּ לָכֵן וְהָאִישׁ אֵין דַּרְכּוֹ לָכֵן. מַעֲשֶׂה בְירִבִּי יְהוֹשֻׁעַ שֶׁעָלָה לְרוֹמִי. אָֽמְרוּ עָלָיו עַל תִּינּוֹק אֶחָד יְרוּשַׁלְמִי שֶׁהָיָה אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רוֹאִי וּקְווּצוֹתָיו מְסוּדָרוֹת לוֹ תַּלְתַּלִּים. וְהוּא עוֹמֵד בְּקָלוֹן. וְהָלַךְ רִבִּי יְהוֹשֻׁעַ לְבוֹדְקוֹ. כֵּיוָן שֶׁהִגִּיעַ לְפִתְחוֹ נַעֲנֶה רִבִּי יְהוֹשֻׁעַ וְאָמַר לוֹ. מִֽי־נָתַ֨ן לִמְשִׁיסָּה יַֽעֲקֹ֛ב וְיִשְׂרָאֵ֥ל לְבוֹזְזִים הֲל֣וֹא יְי. נַעֲנֶה הַתִּינּוֹק וְאָמר לוֹ. ז֤וּ חָטָ֣אנוּ ל֔וֹ וְלֹֽא־אָב֤וּ בִדְרָכָיו֙ הָל֔וֹךְ וְלֹ֥א שָׁמְע֖וּ בְּתֽוֹרָתֽוֹ׃ מִיָּד זָֽלְגוּ עֵינָיו דְּמָעוֹת וְאָמַר. מֵעִיד אֲנִי עָלַי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ שֶׁאֵינֵי זָז מִכָּאן עַד שֶׁאֵפְדֶּנּוּ. וּפְדָאוֹ בְמָמוֹן הַרְבֶּה וְשִׁילְּחוֹ לְאֶרֶץ יִשְׂרָאֵל. וְקָרָא עָלָיו הַפָּסוּק הַזֶּה בְּנֵ֤י צִיּוֹן֙ הַיְקָרִ֔ים וגו׳. “If both of them stand in [a house of] ill repute, the man precedes the woman.” Why? For a woman it is natural, for a man it is not natural210If they are forced into prostitution, the man is in addition forced into homosexuality.. 259Horayot 2:5-6" href="/Tosefta_Horayot.2.5-6">Tosephta 2:5,Horayot 2:6" href="/Tosefta_Horayot.2.6">6; Thr. rabbati 4(4); Gittin.58a">Babli Gittin 58a. It happened that Rebbi Joshua went to Rome. They informed him about a child from Jerusalem who was reddish with beautiful eyes, good to look at, and his locks ordered in curls260A combination of biblical adjectives, 1S. 17:42, Songs 5:11" href="/Song_of_Songs.5.11">Cant. 5:11., standing in [a house of] ill repute. Rebbi Joshua went to check him out. When he came to the door, Rebbi Joshua started and said, who gave Jacob to be booty and Israel to plunderers, is that not the Eternal261Isaiah.42.24">Is. 42:24.? The child answered him and told him, it is because we sinned against Him; they did not want to walk in His ways and did not listen to His teaching261Isaiah.42.24">Is. 42:24.. Immediately his eyes were flowing with tears and he said, I take as my witnesses heaven and earth that I shall not move from here until I buy his freedom. He bought his freedom for much money, sent him to the Land of Israel, and quoted for him this verse, the dear children of Zion262Lamentations.4.2">Thr. 4:2. etc.