משנה: כֹּהֵן קוֹדֵם לְלֵוִי לֵוִי לְיִשְׂרָאֵל יִשְׂרָאֵל לְמַמְזֵר וּמַמְזֵר לְנָתִין וְנָתִין לְגֵר וְגֵר לְעֶבֶד מְשׁוחְרָר. אֵימָתַי בִּזְמַן שֶׁכּוּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ׃ MISHNAH: A priest precedes a Levite, a Levite an Israel, an Israel a bastard, a bastard a Gibeonite211The bastard has (in general) genuinely Jewish parents; the Gibeonites became Jewish by deceit., a Gibeonite a proselyte212The Gibeonite’s parents were Jewish, the proselyte’s not., a proselyte a manumitted slave. When? If they are all equal213In religious learning.. But if the bastard was learned and the High Priest ignorant, the learned bastard precedes214In honor due to him. the ignorant High Priest.
הלכה: כֹּהֵן קוֹדֵם לְלֵוִי לֵוִי לְיִשְׂרָאֵל יִשְׂרָאֵל לְמַמְזֵר כול׳. חָכָם קוֹדֵם לַמֶּלֶךְ. מֶלֶךְ קוֹדֵם לְכֹהֵן גָּדוֹל. כֹּהֵן גָּדוֹל קוֹדֵם לְנָבִיא. נָבִיא קוֹדֵם לִמְשׁוֹחַ מִלְחָמָה. מְשׁוֹחַ מִלְחָמָה קוֹדֵם לְרֹאשׁ מִשְׂמָר. רֹאשׁ מִשְׂמָר קוֹדֵם לְבֵית אָב. בֵּית אָב קוֹדֵם לְמַרְכֹּל. וְהַמַּרְכֹּל קוֹדֵם לְגִיזְבָּר. גִּיזְבָּר קוֹדֵם לְכֹהֵן הֶדְיוֹט. כֹּהֵן הֶדְיוֹט קוֹדְם לְלֵוִי. לֵוִי לְיִשְׂרָאֵל. יִשְׂרָאֵל לְמַמְזֵר. מַמְזֵר לְנָתִין. נָתִין לְגֵר. וְגֵר לְעֶבֶד מְשׁוּחְרָר. אֵימָתַי. בִּזְמַן שֶׁכּוּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ. מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ׃ HALAKHAH: “A priest precedes a Levite, a Levite an Israel, an Israel a bastard,” etc. 264Cf. Tosephta 2:10.“A Sage has precedence over the king, the king has precedence over the High Priest, the High Priest has precedence over a prophet, a prophet has precedence over the Anointed for War, the Anointed for war has precedence over the head of the watch265Of one of the 24 watches into which the Cohanim were organized (1Chr. 24), each of which served for one week in the Temple., the head of the watch has precedence over the [head of a] clan266A clan of priests belonging to one of the watches. The correct reading here is that of G, confirmed later also by L (lines 61ff.), the [head of a] clan has precedence over the executive officer267The permanent member of the Temple staff who organizes the daily routine. As a paid official he comes after the volunteers who do the actual officiating. In Babylonian sources, his title is spelled אמרכל., the executive officer has precedence over the treasurer268The Temple treasurer., the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel, an Israel over a bastard, a bastard over a Gibeonite, a Gibeonite over a proselyte, a proselyte over a manumitted slave. When? If they are all equal. But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.”
חָכָם קוֹדֵם לַמֶּלֶךְ. חָכָם שֶׁמֵּת אֵין לָנוּ כְיוֹצֵא בוֹ. מֶלֶךְ שֶׁמֵּת כָּל־יִשְׂרָאֵל רְאוּיִין לַמַּלְכוּת. “A Sage has precedence over the king.” If a Sage dies, we do not have a replacement269This restricts the statement to a truly outstanding Sage. In G, this is not a reference to the text of the Mishnah but a continuation of the statement that a learned bastard has precedence over the boorish High Priest, “and similarly, a Sage has precedence over a king.” The text of L is that of Tosephta 2:8.. If a king dies, all of Israel are qualified for the kingdom270This legitimizes non-Davidic kings. The Babli (13a) agrees. The current printed Babli editions were adulterated by a censor who inserted “king of Israel”, to preserve the superiority of the ruler by the grace of God. Already Maimonides in his Commentary to the Mishnah notes that all the precedences enumerated in this Mishnah are ethical only, rather than practical..
אָמַר רִבִּי יוֹחָנָן. כָּל־אוֹתָן אַרְבְּעִים יוֹם שֶׁעָשָׂה מֹשֶׁה בָהָר הָיָה לָמֵד תּוֹרָה וּמְשַׁכְּחָהּ. וּבְסוֹף נִתְּנָה לוֹ בְּמַתָּנָה. כָּל־כָּךְ לָמָּה. בִּשְׁבִיל לְהַחֲזִיר אֶת הַטִּיפְּשִׁים. Rebbi Joḥanan said, all these 40 days which Moses spent on the Mountain, he studied Torah and forgot it. At the end it was given to him as a gift. Why so much? To return the stupid ones271To encourage people who do not understand a subject to return to study; they can always hope that at the end the understanding will be given to them in their sleep. The argument would be better if addressed to scientists who fail to solve a problem; if they persevere they have the hope to finally receive the answer from Heaven in their sleep..
כַּד דְּמַךְ רִבִּי סִימוֹן בַּר זְבִיד עָאַל רִבִּי הִילַי וְאַפְטַר עֲלוֹי. כִּ֤י יֵ֣שׁ לַכֶּ֣סֶף מוֹצָ֑א וגו׳ בַּ֭רְזֶל מֵֽעָפָ֣ר יָֻקּ֑ח וגו׳. אֵילּוּ אִם אָֽבְדוּ יִשׁ לָהֶן חֲלִיפִּין. אֲבָל תַּלְמִיד חָכָם שֶׁמֵּת מִי מֵבִיא לָנוּ כְיוֹצֵא בוֹ. וְֽ֭הַחׇכְמָה מֵאַיִין תִּימָּצֵא וגו׳. וְֽ֭נֶעֶלְמָה מֵֽעֵינֵ֣י כָל־חָ֑י וגו׳. אָמַר רִבִּי לֵוִי. מָה אִם אֲחֵי יוֹסֵף עַל שֶׁמָּֽצְאוּ מְצִיאָה יָצָא לִיבָּם. דִּכְתִיב וַיֵּצֵ֣א לִבָּ֗ם. אָנוּ שֶׁאָבַדְנוּ רִבִּי סִימוֹן בַּר זְבִיד עַל אַחַת כַּמָּה וְכַמָּה. 272The homily here is a considerably shortened version of one in Berakhot 1:8 (5c l. 29; Notes 322–324) where R. Illai (La) notes that 4 useful things mentioned in Job can be replaced when lost. Text B has the full quotes but still lacks the necessary introduction. The homily of R. Levi is unchanged. When Rebbi Simeon ben Zevid died, Rebbi Illai rose and eulogized him. But silver has a source213In religious learning., etc. Iron is taken from dust274Job 28:2., etc. Those, if they are lost, have replacement. But a scholar who died, who can bring us one similar to him? Wisdom, where can it be found275Job 28:20., etc. It is hidden from the eyes of all living276Job 28:21., etc. Rebbi Levi said, if the brothers of Joseph lost their spirit because they found a find, as it is written, they lost their spirit277Gen. 42:28., we, who lost Rebbi Simeon bar Zevid, so much more278Note in G the unusual form עַל אַחַת כַּמָּה וְאַחַת כַּמָּה for the common עַל אַחַת כַּמָּה וְכַמָּה “so much more”.!
מֶלֶךְ קוֹדֵם לְכֹהֵן גָּדוֹל. דִּכְתִיב וְהִרְכַּבְתֶּם֙ אֶת־שְׁלֹמֹ֣ה בְנִ֔י וגו׳. כֹּהֵן גָּדוֹל לְנָבִיא. דִּכְתְיב וּמָשַׁ֣ח אוֹתוֹ שָׁ֠ם צָד֨וֹק הַכֹּהֵ֜ן וְנָתָ֧ן הַנָּבִ֛יא לְמֶ֖לֶךְ. הִקְדִּים צָדוֹק לְנָתָן. רִבִּי יוֹנָה בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. נָבִיא מְכַפֵּת יָדָיו וָרַגְלָיו וְיוֹשֵׁב לוֹ בִפְנֵי כֹהֵן גָּדוֹל. וּמַה טַעֲמֵיהּ. שְֽׁמַֽע־נָ֞א יְהוֹשֻׁ֣עַ ׀ הַכֹּהֵ֣ן הַגָּד֗וֹל אַתָּה֙ וְרֵיעֶיךָ הַיּוֹשְׁבִים לְפָנֶ֔יךָ. יָכוֹל יְהוּ הֶדְיוֹטוֹת. תַּלְמַוּד לוֹמַר כִּֽי־אַנְשֵׁ֥י מוֹפֵת֭ הֵ֑מָּה. וְאֵין מוֹפֵת אֶלָּא נְבוּאָה. הֵיךְ מַה דְתֵימַר וְנָתַ֥ן אֵלֶי֛ךָ א֖וֹת א֥וֹ מוֹפֵֽת׃ 279Tosephta 2:9, Babli 13a. The king has precedence over the High Priest, as it is written: You shall let my son Solomon ride2801K. 1:33., etc. The High Priest over the prophet, as it is written: There, Ṣadoq the Priest and Nathan the Prophet shall anoint him as king2811K. 1:34., etc. He mentioned Ṣadoq before Nathan. Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: The prophet folds his hands and feet and sits before the High Priest282He sits on the floor or the carpet with his feet folded under him.. What is his reason? Listen, Joshua the High Priest, you and your friends who are sitting before you283Zach. 3:8.. I could think that they were common people; the verse says, because they are men of miracle, and “miracle” only means prophecy, as you say, and he gave you a sign or a miracle284Deut. 13:2..
נָבִיא קוֹדֵם לִמְשׁוֹחַ מִלְחָמָה. מְשׁוֹחַ מִלְחָמָה קוֹדֵם לְרֹאשׁ מִשְׂמָר. רֹאשׁ מִשְׂמָר קוֹדֵם לְרֹאשׁ בֵּית אָב. רֹאשׁ בֵּית אָב קוֹדֵם לְמַרְכֹל. וְהַמַּרְכֹּל קוֹדֵם לְגִיזְבָּר. גִּיזְבָּר קוֹדֵם לְכֹהֵן הֶדְיוֹט. כֹּהֵן קוֹדֵם לְלֵוִי. לֵוִי לְיִשְׂרָאֵל. (וְיִשְׂרָאֵל לְמַמְזֵר.) לֹא הוּא לֵוִי הוּא. אָמַר רִבִּי אָבוּן. בִּשְׁעַת הַדּוּכָן שָׁנוּ. אָמַר רִבִּי אָבוּן. גֵּר וּמְשׁוּמָּד מְשׁוּמָּד קוֹדֵם מִפְּנֵי מַעֲשֶׁה שֶׁאִירַע. מִפְּנֵי מַה הַכֹּל רָצִין אַחַר הַגִּיוֹרֶת וְאֵין הַכֹּל רָצִין אַחַר מְשׁוּחְרֶרֶת. שֶׁהַגִּיוֹרֶת בְּחֶזְקַת מִשְׁתַּמֶּרֶת וּמְשׁוּחְרֶרֶת בְּחֶזְקַת הֶבְקֵר. וּמִפְּנֵי מַה הַכֹּל רָצִין אַחַר הָעַכְבָּר. מִפְּנֵי שֶׁעִסְקוֹ רַע עִם הַבִּרְיוֹת. אָמַר רִבִּי יוֹחָנָן. אַל תַּאֲמִין בְּעֶבֶד עַד שִׁשָּׁה עָשָׂר דוֹר. בָּ֣א יִשְׁמָעֵ֣אל בֶּן־נְ֠תַנְיָה בֶּן־אֱלִ֨ישָׁמָ֝ע מִזֶּ֣רַע הַמְּלוּכָ֗ה וַיַּכֶּה אֶת־גְּדַלְיָה֖וּ בַּמִּצְפָּה. 285Tosephta 2:10, Babli 13a (cf. Notes 264–268).“A prophet has precedence over the Anointed for War, the Anointed for War has precedence over the head of the watch, the head of the watch has precedence over the head of a clan, the head of a clan has precedence over the executive officer, the executive officer has precedence over the treasurer, the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel (an Israel over a bastard286This clause was erased by the scribe of L, it is not in B or G.).” Is not the Levite equal [to an Israel]287Added from B and G; must be understood in L.? Rebbi Abun said, this was taught in the days of the podium288When the Levites had a role in Temple worship, either as singers on the podium or as watchmen. The statement that Levites are no different from Israel shows that the custom that Levites have to pour water of the Cohen’s hands before he goes to pronounce the priestly blessing is not talmudic. (The source is Zohar III, 146b; the custom is not followed by Yemenites and some other Oriental groups.). Rebbi Abun said, a proselyte and an apostate, the apostate has preference because of what had happened289If a Gentile comes to a rabbi asking to become a proselyte and a Jewish apostate comes at the same time asking to be readmitted to the Jewish community, the rabbi has to deal with the apostate’s case first, not to turn him away permanently as in the case of Joshua ben Perahia (or Jehudah ben Tabbai) (Sanhedrin 6:6, Note 79) and similar stories about Elisha and Gehazi (Sanhedrin 10:3, Notes 284,286).. “Why does everybody run after a proselyte woman, but not after a freedwoman? For the proselyte is presumed to have been guarding herself but the freedwoman290As long as the freedwoman (Latin: libertina) was a slave, she could not marry and, therefore, was free to have guiltless sex with any man she pleased (except Jews.) She cannot be supposed to have changed her ways radically upon manumission. The proselyte as a free woman is supposed to be married as a virgin (Babli 13a). is presumed to be irresponsible.” And why does everybody (run after a rat)291To kill them. This is the text of L, taken from the Babli 13a, but it seems that one should accept the text of B and G in brackets. [inquire after a slave]292Since the slave has no persona in law, he is irresponsible, and cannot be sued for damages. Therefore, a prospective buyer is well advised to inquire whether this slave may in the future expose him to suits for damages caused by his slave.? Because his dealings are bad for people. Rebbi Joḥanan said, do not believe a slave up to sixteen generations. Ismael ben Netaniah ben Elishama of royal descent came and slew Gedaliahu at Miṣpah293Here ends the fragment G..
רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. רֹאשׁ וְזָקֵן זָקֵן קוֹדֵם. שֶׁאֵינוֹ רֹאשׁ אִם אֵינוֹ זָקֵן. מַה טַעֲמֵהּ. אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כּוּלְּכֶם וגו׳. וּכְתִיב. וַיֶּֽאֱסֹ֧ף יְהוֹשֻׁ֛עַ אֶת־כָּל־זִקְנֵי יִשְׂרָאֵ֖ל שְׁכֶ֑מָה. מֹשֶׁה הִקְדִּים רָאשִׁים לִזְקֵינִים. יְהוֹשֻׁעַ הִקְדִּים זְקֵינִים לָרָאשִׁים. מֹשֶׁה עַל יְדֵי שֶׁהָיוּ הַכֹּל תַּלְמִידָיו הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁלֹּא הָיוּ הַכֹּל תַּלְמִידָיו הִקְדִּים זְקֵינִים לָרָאשִׁים. מֹשֶׁה עַל שֶׁלֹּא צָרַךְ לָהֶם בְּכִיבּוּשׁ הָאָרֶץ הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁצָּרַךְ לָהֶם בְּכִיבּוּשׁ הָאָרֶץ הִקְדִּים זְקֵנִים לָרָאשִׁים. מֹשֶׁה עַל יְדֵי שֶׁלֹּא נִתְייַגֵּעַ בְּתַלְמוּד תּוֹרָה הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁנִּתְייַגֵּעַ בְּתַלְמוּד תּוֹרָה הִקְדִּים זְקֵנִים לָרָאשִׁים. רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רִבִּי לֵוִי. מֹשֶׁה עַל יְדֵי שֶׁצָּפָה בְרוּחַ הַקּוֹדֶשׁ שֶׁעֲתִידִין יִשְׂרָאֵל לְהִיסְתַּבֵּר בַּמַּלְכִיּוֹת וְרָאשֵׁיהֶן עוֹמְדִין עַל גַּבֵּיהֶן הִקְדִּים רָאשִׁים לִזְקֵנִים. Rebbi Joshua ben Levi said: A head294The learned in the law, i. e., the rabbinic authorities. and an Elder295The tribal heads, paradigms for later political office holders., the (Elder) [head]296The text in parentheses is that of L, the one in brackets that of B,G. The reason given shows that the latter text was intended by all sources. has precedence, for nobody is a head if he is not an Elder. What is his reason? All of you are standing today297Deut. 29:9; later in the verse the tribal heads are mentioned before the Elders., etc. Joshua assembled all Elders of Israel at Sichem298Jos. 24:1 (misquoted); Elders are mentioned before tribal heads. Similarly in 23:2.. Moses preferred heads over Elders; Joshua preferred Elders over heads. Moses preferred heads over Elders because all were his students. Joshua preferred Elders over heads because not all were his students. Moses preferred heads over Elders because he did not need them in conquering the Land; Joshua preferred Elders over heads because be needed them in conquering the Land299While he did not need them for military decisions, they prepared the maps for the distribution of the Land (Chapter 18).. Moses preferred heads over Elders because he needed no exertion in the study of Torah, Joshua preferred Elders over heads because he had to exert himself in the study of Torah. Rebbi Joshua of Sikhnin in the name of Rebbi Levi: Moses preferred heads over Elders because he saw by the Holy Ghost that in the future Israel will be (reasonable) [in trouble]293,Here ends the fragment G.296The text in parentheses is that of L, the one in brackets that of B,G. The reason given shows that the latter text was intended by all sources. with governments and their heads will stand up for them300A clear declaration of the priority of the political leadership over the religious..
תַּנֵּי. הַסּוֹדְרָן קוֹדֵם לְפִילְפְּלָן. רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בְּרֶכְיָה בָּעֵי. אֲפִילוּ כְרִבִּי אִמִּי. אֲמַר לֵיהּ. מִיתְבָּעֵי מֵרִבִּי אִימִּי. הוּא הַפִּילְפְּלָן. הָדָא אָֽמְרָה. מִשְׁנָה קוֹדֶם לְמִקְרָא. וְדָא מְסָייְעָא לֵיהּ. דְּתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הָעוֹסֵק בַּמִּקְרָא מִידָּה שֶׁאֵינָהּ מִידָּה. וְרַבָּנִן עָֽבְדִין מִקְרָא כְמִשְׁנָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מִשְׁנָה קוֹדֶם לְתַלְמוּד. וּמַה טַעֲמָא. קְנֵ֣ה חָ֭כְמָה קְנֵ֣ה בִינָ֑ה וגו׳. רִבִּי יוֹחָנָן אָמַר. תַּלְמוּד קוֹדֵם לְמִשְׁנָה. וּמַה טַעֲמָא. קְֽנֹה־חָכְמָ֗ה מַה־טּ֥וֹב מֵֽחָר֑וּץ. מַה מְקַייֵם רִבִּי יוֹחָנָן טַעֲמֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָן. מַיִם בְּזוֹל וְיַיִן בְּיוֹקֶר. אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא יַיִן. אֵי אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא מַיִם. וּמַה מְקַייֵם רִבִּי שְׁמוּאֵל בַּר נַחְמָן טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. מֶלַח בְּזוֹל פִּילְפְּלִין בְּיוֹקֶר. אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא פִּלְפְּלִין. אֵי אֶיפְשַׁר לְעוֹלָם בְּלֹא מֶלַח. לְעוֹלָם הֲוֵי רָץ אַחַר הַמִּשְׁנָה יוֹתֵר מִן הַתַּלְמוּד. הָדָא דְתֵימַר עַד שֶׁלֹּא שִׁיקַּע בּוֹ רִבִּי רוֹב מִשְׁנָיוֹת. אֲבָל מִשֶּׁשִּׁיקַּע רִבִּי רוֹב מִשְׁנָיוֹת לְעוֹלָם הֲוֵי רָץ אַחַר הַתַּלְמוּד יוֹתֵר מִן הַמִּשְׁנָה. It was stated: The systematizer has precedence over the dialectician302The scholar who can bring order into the vast amount of rabbinic traditions is on a higher level than the one who finds apparent contradictions between traditional statements and explains them by finding the underlying principles. In the Babli (14a) the question is between “Sinai” and “one who uproots mountains” (and grinds them down), i. e., between a living encyclopedia and a practitioner of dialectics, and it is reported that in Galilee Sinai was preferred. There is no mention there about an effort at systematizing and in fact it is in general impossible to derive a valid rule of practice by basing oneself on one talmudic discussion alone, but all Tractates of the Babli have simultaneously to be considered.. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician303In B: “He is both a systematizer and a dialectician.” In both Talmudim, the teachings of R. Immi and his companion R. Yasa are too sporadic to allow a judgment between the two versions.. This means, the Mishnah has precedence over Scripture304Since the Mishnah is a first attempt at systematizing Jewish teaching, its study, while presupposing a prior study of Scripture, is on a higher level since it is less anecdotal or self-contradictory.. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah305They agree to the value of analysis and explanation of Scripture also independent of traditional interpretations.. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding306Prov. 4:5. “Wisdom” is identified here as the Mishnah, the encyclopedia of traditional knowledge. “Understanding” is the explanation of the formulaic statements of the Mishnah, the Talmud, whether formulated in one of the Talmudim or in a prior state of oral explanation. Wisdom precedes understanding., etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold307Prov. 16:16. The verse reads: Is acquiring wisdom not better than pure gold, acquisition of understanding more select than silver? Here also wisdom precedes understanding, but silver is everyday coin; gold is used only for major transactions and by the very rich.? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water308In both verses, the less valuable but more essential is mentioned in second place. This does not make the second less essential.. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt309He agrees that without interpretation and explanation (“the Talmud”) the Mishnah cannot be applied; the salt of the Talmud, the silver, is absolutely necessary. This does not diminish the value of the gold.
A different version of the preceding arguments is in Massekhet Sopherim 15:7, 8.. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it310Here it is intimated that Rebbi’s edition of the Mishnah from the start was intended as providing the skeleton around which a systematic exposition of the Talmud, the oral tradition, could be organized. In this way, the Mishnah automatically is studied in a privileged way if the Talmud is studied. Cf. Lev. rabba 21(4) which declares the study of the Mishnah as prerequisite for everything else.. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.
דָּרַשׁ רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוּסֵי בֵּירִבִּי בּוּן. חָכָ֣ם בְּ֭עֵינָיו אִ֣ישׁ עָשִׁ֑יר וְדַ֖ל מֵבִ֣ין יַחְקְרֶֽנּוּ׃ חָכָ֣ם בְּ֭עֵינָיו אִ֣ישׁ עָשִׁ֑יר זֶה בַעַל הַתַּלְמוּד. וְדַ֖ל מֵבִ֣ין יַחְקְרֶֽנּוּ זֶה בַעַל אֲגָדָה. לִשְׁנַיִם שֶׁנִּכְנְסוּ לָעִיר. בְּיָד זֶה עֲשָׁתוֹת שֶׁלְּזָהָב וּבְיָד זֶה פְּרוּטְרוֹט. זֶה שֶׁבְּיָדוֹ עֲשָׁתוֹת שֶׁלְּזָהָב אֵינוֹ מוֹצִיא וְחָיָה. וְזֶה שֶׁבְּיָדוֹ פְּרוּטְרוֹט מוֹצִיא וְחָיָה. Rebbi Samuel, son of Rebbi Yose ben Rebbi Abun311One of the very last Amoraim mentioned in the Yerushalmi. He explains why his generation turned from work on a Talmud to work on Midrashim., preached: A rich man is wise in his own eyes, but an understanding poor man will think little of him. 312Prov. 28:11. Eccl. rabba 6:2, end.A rich man is wise in his own eyes, this is the master of Talmud. But an understanding poor man will think little of him313Cf. Arabic حقر “to despise somebody or something, think little of him.”, that is the master of homiletics. A parable of two people who entered a city, in the hand of one are gold bars, in the other’s hand small change. The holder of the gold bars cannot spend them and survive; the holder of small change can spend it to survive314Nobody comes to hear lectures on Talmud, everybody comes to hear a preacher. Cf. Babli Bava batra 145b. For a negative view of homiletics three generations earlier cf. Maˋserot 3:10 Note 161 (Sopherim Chapter 15)..
דָּרַשׁ רִבִּי אָחָא. פֶּ֤לֶס ׀ וּמֹֽאזְנֵ֣י מִ֭שְׁפָּט לַֽיי מַֽ֝עֲשֵׂ֗הוּ כָּל־אַבְנֵי־כִֽיס׃ פֶּלֶס זֶה הַמִּקְרָא. מֹאזְנֵי זֶה הַמִּשְׁנָה. מִשְׁפָּט זֶה הַתַּלְמוּד. לַיי זֶה הַתּוֹסֶפֶת. מַֽ֝עֲשֵׂ֗הוּ כָּל־אַבְנֵי־כִֽיס. כּוּלְּהֶם נוֹטְלִין שְׂכָרָן מִכִּיס אֶחָד. Rebbi Aḥa preached: Scales and balances of justice are the Eternal’s; His work are all stones in the purse315Prov. 16:11. The purse is the container in which weight stones are kept (Deut. 25:13, Mi. 6:11). It may also mean the wallet where money is kept, Prov. 1:14, Is. 46:6. The sermon identifies the two and declares all religious studies of equal value.. “Scales” is Scripture. “Balances” are the Mishnah. “Justice” is the Talmud. “The Eternal’s” are the additions316The extra-talmudic texts; not only Tosephta collections but also Midrashim and similar compositions.. His work are all stones in the purse; they all take their wages from the same purse.
רִבִּי אַבָּא בַּר כַּהֲנָא אֲזַל לְחַד אֲתַר. אַשְׁכַּח רִבִּי לֵוִי יְתִיב דְּרַשׁ. אִ֣ישׁ אֲשֶׁ֣ר יִתֶּן־ל֣וֹ הָאֱלֹהִ֡ים עוֹשֶׁר וּנְכָסִ֨ים וְכָב֜וֹד וְֽאֵינֶ֨נּוּ חָסֵ֥ר לְנַפְשׁ֣וֹ ׀ מִכֹּ֣ל אֲשֶֽׁר־יִתְאַוֶּ֗ה וְלֹֽא־יַשְׁלִיטֶינּוּ הָֽאֱלֹהִים֙ לֶאֱכוֹל מִמֶּ֔נּוּ כִּ֛י אִ֥ישׁ נָכְרִ֖י יֹֽאכְלֶנּ֑וּ. עוֹשֶׁר זֶה הַמִּקְרָא. נְכָסִ֨ים אֵילּוּ הֲלָכוֹת. וְכָב֜וֹד זֶה הַתּוֹסֶפֶת. וְֽאֵינֶ֨נּוּ חָסֵ֥ר לְנַפְשׁ֣וֹ ׀ מִכֹּ֣ל אֲשֶֽׁר־יִתְאַוֶּ֗ה. אֵילּוּ מִשְׁנָיוֹת גְּדוֹלוֹת כְּגוֹן מִשְׁנָתוֹ שֶׁלְּרִבִּי חוּנָה מִשְׁנָתוֹ שֶׁלְּרִבִּי הוֹשַׁעְיָה וּמִשְׁנָתוֹ שֶׁלְּבַּר קַפָּרָא. וְלֹֽא־יַשְׁלִיטֶינּוּ הָֽאֱלֹהִים֙ לֶאֱכוֹל מִמֶּ֔נּוּ. זֶה בַּעַל אֲגָדָה שֶׁאֵינוֹ לֹא אוֹסֵר וְלֹא מַתִּיר לֹא מְטַמֵּא וְלֹא מְטָהֵר. כִּ֛י אִ֥ישׁ נׇכְרִ֖י יֹֽאכְﬞלֶ֑נּוּ. זֶה בַּעַל הַתַּלְמוּד. קָם רִבִּי אַבָּא בַּר כַּהֲנָא וְנָֽשְׁקֵיהּ בְּרֵאשֵׁיהּ. אֲמַר. זָכִיתָה מֵימְרִינָהּ יְקִים תִּזְכִּי מֵימְרִינָהּ מֵיתִיב. 317Eccl. rabba 6:2. Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it318Eccl. 6:2..Riches, that is Scripture. Properties, these are practices319A code of practices in a culture of oral transmission was a very valuable property.. And honor, these are the additions316The extra-talmudic texts; not only Tosephta collections but also Midrashim and similar compositions.. And nothing is missing of anything he might desire, these are the great Mishnah collections320Baraita collections such as underlying the later Tosephta, or Mishnah collections preceding or competing with Rebbi’s Mishnah. Eccl. rabba adds R. Aqiba’s Mishnah., such as the Mishnah of Rebbi Ḥuna321No collection of Rebbi Huna is known; also he would be an Amora of a later generation, unable to collect an independent collection. In Eccl. rabba, the reference is correctly to R. Hiyya (the Elder.), the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud322Who has to master all the preceding topics and has the right to decide between forbidden and permitted acts.. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting323R. Levi, who became the foremost preacher of his time, at this moment was rabbi of a small congregation who delivered his sermons in person standing in front of his congregation. R. Abba blessed him that he should become the head of a school who would deliver the concept of his speech to an Amora, a professional speaker, who would elaborate on the topics given to him by the head who remained seated..
בִּיקְשׁוּ לִמְנוֹת זְקֵנִים מֵאֵיכָן הֵן מְמַנִּין. מִטִּיבֵּרִיָּה אֹמִדְּרוּמָה. אָמַר רִבִּי סִימוֹן. יְהוּדָ֣ה יַֽעֲלֶ֑ה. אָמַר לֵיהּ רִבִּי מָנָא. הָדָא דְתֵימַר לַמִּלְחָמָה. אֲבָל לִמְנוּיֵי רוֹאֵי פְּנֵ֣י הַמֶּ֔לֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה בַּמַּלְכֽוּת. If they intended to appoint Elders, from where do they appoint? From Tiberias or from the South324The main Academy was at Tiberias in Galilee. There were minor centers of learning in the South, at Lydda and at Kefar Darom, in the plain which in Second Temple times was part of Judea. The question was which center of learning should be the first to propose candidates for ordination by the Patriarch.? Rebbi Simon said, Jehudah shall go first325Jud. 1:2. R. Simon came from the South.. Rebbi Mana said to him, this refers to war. But for ordination, those who see the face of the king, sitting first in government326Esther 1:14. The preeminent rabbis at this time were in Tiberias..
רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. מַעֲשֶׂה שֶׁנִּכְנְסוּ זְקֵינִים לַעֲלִייַת בֵּית גַּדְייָא בִירִיחוֹ וְיָצְתָה בַת קוֹל וְאָֽמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וְהִלֵּל הַזָּקֵן אֶחָד מֵהֶן. נָֽתְנוּ עֵינֵיהֶן בִּשְׁמוּאֵל הָקָּטָן. שׁוּב נִכְנְסוּ זְקֵנִים לָעֲלִייָה בְיַבְנֶה וְיָצְתָה בַת קוֹל וְאָֽמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וּשְׁמוּאֵל הָקָּטָן אֶחָד מֵהֶן. נָֽתְנוּ עֵינֵיהֶם בֶּאֱלִיעֶזֶר בֶּן הוּרְקַנוֹס. וְהָיוּ שְׂמֵיחִים עַל שֶׁהִסְכִּימָה דַּעְתָּן לְדַעַת רוּחַ הַקּוֹדֶשׁ. 327The same text in Sotah 9:17 Note 265; most of the story in greater detail Sotah 9:13–14, Notes 212–218, and the parallels given there in Note 212. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Elders assembled in the upper story of the House Gadya at Jericho when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Hillel the Elder. They looked at Samuel Minor. Then the Elders assembled in the upper story at Jabneh when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Samuel Minor. They looked at Eliezer ben Hyrcanos. They were happy that their opinion coincided with that of the Holy Spirit327The same text in Sotah 9:17 Note 265; most of the story in greater detail Sotah 9:13–14, Notes 212–218, and the parallels given there in Note 212..
אִילֵּין דְּבַר פָּזִי וּדְבַר הוֹשַׁעְיָה הֲווּ עֲלִין וּשְׁאֵלִין בִּשְׁלָמֵיהּ דִּנְשִׂייָא בְּכָל־יוֹם. וַהֲווֹן אִילֵּין דְּרִבִּי הוֹשַׁעְיָה עֲלִין קַדְמַאי. אָֽזְלוֹן אִילֵּין דְּבַר פָּזִי וְאִיתְחַתְּנוּן בִּנְשִׂיאוּתָא. אֲתוֹן בְּעוֹן מֵיעוֹל קַדְמַאי. אֲתוֹן וּשְׁאֵלוֹן לְרִבִּי אִימִּי. וַֽהֲקֵֽמוֹתָ אֶת־הַמִּשְׁכָּ֑ן כְּמִ֨שְׁפָּט֔וֹ. וְכִי יֵשׁ מִשְׁפָּט לָעֵצִים. אֶלָּא אֵי זֶה קֶרֶשׁ זָכָה לִינָּתֵן בַּצָּפוֹן יִינָּתֵן בַּצָּפוֹן. בַּדָּרוֹם יִינָּתֵן בַּדָּרוֹם. Those of Bar Pazi and (Bar) [Rebbi]328The text of L is in parentheses, the one from B in bracketrs. Since the second family is also called “R. Hoshaia’s” later in L, and the entire story makes sense only if this family was distinguished in learning, the reading from B has to be accepted. Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]329Ex. 26:30. This argument is a legal argument of R. Immi’s in Šabbat 12:3 (13c l. 60). The Mishnah states that it is a prosecutable sin to write two letters on the Sabbath. Since the Sabbath prohibition is repeated after the instructions for building the Tabernacle (Ex. 31:12–17; 35:1–3) it is concluded that the forbidden actions on the Sabbath are exactly those which were necessary for the construction of the Tabernacle. R. Immi explains that all logs which formed the walls of the Tabernacle carried two letters and that sides bearing the same letters were put together when the Tabernacle was re-assembled after being transported. This is taken here as a sign that nothing should be changed; marrying into the family of the patriarch cannot erase the advantage conferred by learning.. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling330Ex. 26:30.. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.
תַּרְתֵּין זַרְעִין בְּצִיפֹּרִין בֻּלֶווּטַייָא וּפָגָנָייָא הֲווּ עֲלִין וּשְׁאֵלִין בִּשְׁלָמֵיהּ דִּנְשִׂייָא בְּכָל־יוֹם. וְהֲווֹן בֻּלֶווּטַייָא עֲלִין קַדְמַאי וְנָפְקִין קַדְמַאי. אָֽזְלוֹן פָּגָנָייָא וְזָכוֹן לָאוֹרַייְתָא. אֲתוֹן בְּעֹן מֵיעוֹל קַדְמַאי. אִישְׁתָּאִלַת לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שָׁאֲלָהּ רִבִּי שִׂמְעוֹן בֶּן לָקִישׁ לְרִבִּי יוֹחָנָן. עָאַל רִבִּי יוֹחָנָן וּדְרָשָׁהּ בְּבֵית מִדְרָשָׁא דְרִבִּי בְנָייָה. אֲפִילוּ מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ׃ סָֽבְרִין מֵימַר. לִיפָּדוֹת וּלְהַחֲיוֹת וְלִכְסוּת. הָא לִישִׁיבָה לֹא. אָמַר רִבִּי אָבוּן. אַף לִישִׁיבָה. וּמַה טַעַם׃ יְקָ֣רָה הִ֭יא מִפְּנִינִים. וַאֲפִילוּ מִזֶּה שֶׁהוּא נִכְנַס לִפְנַיי לְפְנִים. 331A parallel text (שׁ) is in Šabbat 12:3 (13c l. 62 ff.) The text here is primary; there the story is told as an appendix to the argument of R. Immi which, however, responds not to the question asked about precedence but about Sabbath prohibitions as explained in Note 329. Two families were in Sepphoris, one of city councillors332Greek βουλευταί. and one rural333Latin pagani., who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study334The text of B, “of Tiberias” has to be rejected. Not only is the text of L confirmed by the text in Šabbat, but also the remark that he “went up” refers to going from Tiberias below Sea level to Sepphoris high in the mountains but also the entire story is placed at Sepphoris and only there a public ruling was needed.: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest335Mishnah 3:9..” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls336Prov.. 3:15., even than he who enters into the Most Holy [of the Sanctuary.]