Talmud su II Re 8:31

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue¹³In a different place or neighborhood. If the synagogue was destroyed and has to be rebuilt on its plot or nearby, the old stones have to be re-used if at all possible.? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad¹⁴The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden¹⁴The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House¹⁵2K. 25:9., that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem¹⁶While this refers to Jerusalem in post-Herodian times (Babli Ketubot105a) and the verse describes the destruction of the first Temple, this should not be considered an anachronism. Since the verse is formulated as part of Scripture, it is meaningful outside of time and space.. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished¹⁷2K. 8:4.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it¹⁸He would have to be asked to vote on the sale of the property. Babli 26a/b,27a.. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own¹⁹Tosephta 2:17. In the Babli 26a it is the synagogue of the metal smelters, a local guild, so no far-away person may have a say in it. Therefore their vote is undisputed.. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam²⁰A formula to confirm an oath, Phoenician for qorbān; cf. Introduction to Tractate Nedarim. that I shall not enter this house and it was turned into a synagogue.²¹Mishnah Nedarim9:2. Since the Mishnah states that this vow may be dissolved, it confirms that the dedication of profane building turns it into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll²²A Torah scroll. or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified²³The rules for dedication of real estate and of movables are identical..

It is written²⁸³2K. 8:7.: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure²⁸⁴Most rules of skin-disease (Lev.13:1–46) define two stages of the diagnosis. In the first one, the sufferer is quarantined (מֻסְגָּר). If he be found pure, a simple immersion in water will make him ritually pure. But if he was found impure after quarantine, he is absolutely impure and can regain purity only by the elaborate ceremony described in Lev. 14. For an inhabitant of the Northern kingdom, this would present almost insurmountable difficulties. (Naˋaman as a Gentile did not need any ceremony.) Elisha is faulted for not helping Gehazi to repent and regain his purity.. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest²⁸⁵Job 31:32.. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses²⁸⁶In the Babli 107b: three sicknesses; the two mentioned here and an additional one for sending the bears against the children. In 2K. 13:14 it is mentioned that Elisha fell ill “with the sickness which would cause his death”. This implies that it was not his only sickness; he must have been sick at least twice.. One in the ways of the world, and one because he pushed Geḥazi away.

Rav said, there can be no claim of undisturbed possession from a fugitive, nor one made from one country to another. Samuel said, there can be a claim of undisturbed possession from a fugitive, and a claim of undisturbed possession made from one country to another⁴⁸As the Babli points out, 38b, this statement by Rav contradicts the earlier one that the rule of the Mishnah only applies to emergency situations. Samuel’s position is clear; he holds that a protest can be made before any court which will sign a dated statement which may be used before the court at the place of the disputed real estate without time limit. For the position of Rav, two explanations are given there. One is that he holds that a protest must be made in person and that his statement about the Mishnah was to explain the thinking of the Tanna, not his own. Another is that he also holds that a protest can be submitted in any court but that such an appearance in a distant court can be expected only from a fugitive because of nonpayment of taxes or other debt but not from a person accused of a capital crime. Also, the choice of the word “country” instead of “province” refers to a country outside the Roman Empire, such as Persia or India, from where any communication might be difficult or impossible.. Rav Naḥman bar Rav Isaac^48*The identity of this Amora is not clear. The fourth generation Amora Rav Naḥman bar Isaac never is quoted as Rav Naḥman bar Rav Isaac. said, a verse supports what Samuel said: “The king gave her an adjutant,⁴⁹2K. 8:6. Since the Ṣhunamite woman needed the king’s intervention after an absence of 7 years in the Land of the Philistines it follows that she could get no relief in the regular courts since a claim of undisturbed possession could be made against a proprietor living in another country.” etc.

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]

‘R. Joshua b. Levi said: Every day’, etc. Whence do we know this? For it is written, Hark! the Lord crieth [yiḳra’] unto the city—and it is wisdom to have regard for Thy name.¹⁰⁵Micah 6, 9. Perhaps the verse speaks of an ordinary voice [calling and not a Bath Ḳol]? Here it is stated yiḳra’, and elsewhere it is stated, And the Lord called [wayyiḳra’] unto him out of the mountain:¹⁰⁶Ex. 19, 3. as there it was [God calling] from Sinai, so here too it is [God calling] from Sinai. Alternately, here it states yiḳra’ and of the tent of meeting it states, And the Lord called [wayyiḳra’] unto Moses, and spoke unto him out of the tent of meeting.¹⁰⁷Lev. 1, 1. But it might be argued that here¹⁰⁸In Micah 6, 9, where the word ḳol is used, translated hark. it uses the word ḳol and elsewhere it states, God answered him by a voice [beḳol]!¹⁰⁹Ex. 19, 19, which seems to imply that it was not God Who spoke. Then quote, Then he heard the Voice speaking.¹¹⁰Num. 7, 89. Here it is clear that God is speaking. [It might also be argued,] Here it states, unto the city¹¹¹In Micah 6, 9, and therefore the comparison is not complete. and there it does not! [Draw the inference] from the following: Hark [ḳol]! one calleth [ḳore’]: Clear ye in the wilderness the way of the Lord,¹¹²Isa. 40, 3. where ‘calling’ and ‘wilderness’ occur, and it is written, They encamped in the wilderness¹¹³Ex. 19, 2, which refers to a time before Sinai.—perhaps this refers to the periodical ‘callings’! When it mentions ‘calling’ it implies a regular calling, as it is written, When I call unto them, they stand up together.¹¹⁴Isa. 48, 13.
Our Rabbis have taught:¹¹⁵Ber. 55a (Sonc. ed., p. 335). R. Joḥanan there enumerates three things: famine, plenty and leadership. Five things the Holy One, blessed be He, Himself proclaims, viz.: the leader, famine, plenty, the sword, and those who escape the sword. ‘The leader’, as it is written, See, I have called by name Beẓalel.¹¹⁶Ex. 31, 2. ‘Famine’, as it is written, For the Lord hath called for a famine.¹¹⁷2 Kings 8, 1. ‘Plenty’, as it is written, And I will call for the corn and will increase it.¹¹⁸Ezek. 36, 29. ‘The sword’, as it is written, For I will call for a sword.¹¹⁹Jer. 25, 29. ‘Those who escape the sword’, as it is written, And among the remnant those whom the Lord shall call.¹²⁰Joel 3, 5. It is all right with three since the Divine Name is written in connection with them, but with And I will call for the corn, perhaps [this means] by a messenger, as it is written, I will call my servant Eliaḳim!¹²¹Isa. 22, 20. If you do not admit this, surely there [with Eliaḳim] the Divine Presence called to him [to act as leader], because it was similar to that of Beẓalel who was a leader.