Yoma — Daf 18b

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

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

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

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

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

מתני׳ 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

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

pepperwort, purslane, eggs, and garden-rocket. And one went out into the field to gather oroth [herbs]1 — A Tanna taught in the name of R. Meir: That refers to garden-rocket. R. Johanan said: Why are they called ‘oroth’? because they enlighten the eyes.2 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.3 Whenever Rab came to Darshis,4 he would announce: Who would be mine for a day?5 Whenever R. Nahman would come to Shekunzib6 he would have it announced: Who will be mine for a day? But has it not been taught:7 No man should marry a woman in one country and then go and marry a woman in another country lest they [their children]8 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?9 — I will tell you: [The affairs of] the Rabbis are well-known.10 But did not Raba say: If one has proposed marriage to a woman and she has consented then she must await seven clean11 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’.12 MISHNAH. 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.13 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.14 HE TURNED ASIDE AND WEPT AND THEY TURNED ASIDE AND WEPT.15 IF HE WAS A SAGE HE WOULD EXPOUND, AND IF NOT, THE DISCIPLES OF THE SAGES WOULD EXPOUND BEFORE HIM. 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.16 ZECHARIAH BEN KUBETAL SAID: OFTEN HAVE I READ BEFORE HIM FROM DANIEL. occurrence. 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 by Mar Judah, but accepted by Bar Toba. Rab and R. Nahman, as leaders of their people would find themselves similarly embarrassed by such attention, on the occasion of their official visits to Persian cities. Some princes are known to have taken the refusal of their "gift" as a serious affront. In order to avoid complications, these Rabbis hit upon the device of declaring themselves married, i.e., provided with a wife in the city they visited, going to the length of marrying "for a day" the local wife, thus helping them to escape the royal "gift".’ For another explanation v. Yeb., Sonc. ed., p. 235 n. 7. daughter. The assumption being that he divorces his wife and so loses interest in her child. opportunity. would enable him to take up the incense without spilling one grain. risk of pollution.