וְנָתַתִּ֨י אֶת־נִקְמָתִ֜י בֶּאֱד֗וֹם בְּיַד֙ עַמִּ֣י יִשְׂרָאֵ֔ל וְעָשׂ֣וּ בֶאֱד֔וֹם כְּאַפִּ֖י וְכַחֲמָתִ֑י וְיָֽדְעוּ֙ אֶת־נִקְמָתִ֔י נְאֻ֖ם אדושם ה׳׃
I will wreak My vengeance on Edom through My people Israel, and they shall take action against Edom in accordance with My blazing anger; and they shall know My vengeance—declares the Sovereign GOD.
שַׁדַּר עִלָּוַיְיהוּ לְנֵירוֹן קֵיסָר. כִּי קָאָתֵי שְׁדָא גִּירָא לְמִזְרָח, אֲתָא נְפַל בִּירוּשָׁלַיִם. לְמַעֲרָב, אֲתָא נְפַל בִּירוּשָׁלַיִם. לְאַרְבַּע רוּחוֹת הַשָּׁמַיִם, אֲתָא נְפַל בִּירוּשָׁלַיִם. אֲמַר לֵיהּ לְיָנוֹקָא, ״פְּסוֹק לִי פְּסוּקָיךְ!״ אֲמַר לֵיהּ, ״וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל וְגוֹ׳ (יחזקאל כה יד)!״ אָמַר, ״קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לַחֲרוֹבֵי בֵּיתֵיהּ, וּבָעֵי לְכַפּוֹרֵי יְדֵיהּ בְּהָהוּא גַּבְרָא!״ עֲרַק וַאֲזַל וְאִיגַּיַּיר וּנְפַק מִינֵּיהּ רַבִּי מֵאִיר, שַׁדְּרֵיהּ עִילָּוַיְיהוּ לְאַסְפַּסְיָינוּס קֵיסָר, אֲתָא, צָר עֲלַהּ תְּלָת שְׁנֵי. הֲווֹ בַּהּ הָנְהוּ תְּלָתָא עַתִּירֵי: נַקְדִּימוֹן בֶּן גּוּרְיוֹן, וּבֶן כַּלְבָּא שָׂבוּעַ, וּבֶן צִיצִית הַכֶּסֶת, נַקְדִּימוֹן בֶּן גּוּרְיוֹן שֶׁנָּקְדָה לוֹ חַמָּה בַּעֲבוּרוֹ, בֶּן כַּלְבָּא שָׂבוּעַ שֶׁכׇּל הַנִּכְנָס לְבֵיתוֹ כְּשֶׁהוּא רָעֵב כְּכֶלֶב יוֹצֵא כְּשֶׁהוּא שָׂבֵעַ, בֶּן צִיצִית הַכֶּסֶת שֶׁהָיְתָה צִיצָתוֹ נִגְרֶרֶת עַל גַּבֵּי כְּסָתוֹת, אִיכָּא דְּאָמְרִי שֶׁהָיְתָה כִּסְתּוֹ מוּטֶּלֶת בֵּין גְּדוֹלֵי רוֹמִי. חַד אֲמַר לְהוּ, ״אֲנָא זָיֵינָּא לְהוּ בְּחִיטֵּי וּשְׂעָרֵי,״ וְחַד אֲמַר לְהוּ, ״בִּדְחַמְרָא וּבִדְמִלְחָא וּמִשְׁחָא,״ וְחַד אֲמַר לְהוּ, ״בִּדְצִיבֵי,״ וְשַׁבַּחוּ רַבָּנַן לִדְצִיבֵי, דְּרַב חִסְדָּא כֹּל אַקְלִידֵי הֲוָה מָסַר לְשַׁמָּעֵיהּ בַּר מִדְּצִיבֵי, דְּאָמַר רַב חִסְדָּא, ״אֲכַלְבָּא דְחִיטֵּי בָּעֵי שִׁיתִּין אֲכַלְבֵּי דְצִיבֵי.״ הֲוָה לְהוּ לְמֵיזַן עֶשְׂרִים וְחַד שַׁתָּא...
The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem. Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him. The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined [nakad] on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog [kelev] would leave satiated [save’a]. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes [tzitzit] dragged along on blankets [keset], meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat [kiseh] was found among the nobles of Rome, meaning that he would sit among them. These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys [aklidei] to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse [akhleva] of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years...
Artscroll Gittin 56a, footnote 21
...Although secular history records Nero Caesar as having died in office in the year 68 C.E., (two years before the destruction of the Temple), it is possible that in fact he disappeared and it was merely assumed that he died...
...רִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל...
...Rabbi Akiva ben Yosef received from Rabbi Eliezer the great. Yosef, his father, was a righteous convert. Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael...
הָי֨וּ צָרֶ֤יהָ לְרֹאשׁ֙ אֹיְבֶ֣יהָ שָׁל֔וּ כִּֽי־ה׳ הוֹגָ֖הּ עַ֣ל רֹב־פְּשָׁעֶ֑יהָ עוֹלָלֶ֛יהָ הָלְכ֥וּ שְׁבִ֖י לִפְנֵי־צָֽר׃
Her enemies are now the masters, Her foes are at ease, Because the LORD has afflicted her For her many transgressions; Her infants have gone into captivity Before the enemy.
״הָיוּ צָרֶיהָ לְרֹאשׁ״ (איכה א ה), אָמַר רַבִּי הִלֵּל בְּרַבִּי בֶּרֶכְיָה, ״כָּל מִי שֶׁבָּא לְהָצֵר לְיִשְׂרָאֵל נַעֲשָׂה רֹאשׁ״...דָּבָר אַחֵר: ״הָיוּ צָרֶיהָ לְרֹאשׁ״ (שם) זֶה נְבוּכַדְנֶצַּר, ״אֹיְבֶיהָ שָׁלוּ״ (שם) זֶה נְבוּזַרְאֲדָן. דָּבָר אַחֵר: ״הָיוּ צָרֶיהָ לְרֹאשׁ״ (שם) זֶה אַסְפַּסְיָאנוּס, ״אֹיְבֶיהָ שָׁלוּ״ (שם) זֶה טִיטוּס. שָׁלשׁ שָׁנִים וּמֶחֱצָה הִקִּיף אַסְפַּסְיָאנוּס אֶת יְרוּשָׁלָיִם וְהָיוּ עִמּוֹ אַרְבָּעָה דֻכָּסִין: דֻּכָּס דַּעֲרַבְיָא, דֻּכָּס דְּאַפְרִיקָא, דֻּכָּס דַּאֲלֶכְּסַנְדְּרִיָא, דֻּכָּס דְּפַלַסְטִינִי...וַהֲווֹן בִּירוּשָׁלַם אַרְבָּעָה בּוּלִיטִין: בֶּן צִיצִית, וּבֶן גּוּרְיוֹן, וּבֶן נַקְדִימוֹן, וּבֶן כַּלְבָּא שָׂבוּעַ, וְכָל אֶחָד וְאֶחָד יָכוֹל לְסַפֵּק מְזוֹנוֹת שֶׁל מְדִינָה עֶשֶׂר שָׁנִים...
(31)“Her adversaries have become the head, her enemies are tranquil, for the Lord has tormented her for her abundant transgressions; her infants are led into captivity before the adversary (Lamentations 1:5). “Her adversaries have become the head.” Rabbi Hillel ben Rabbi Berekhya said: Anyone who comes to oppress Israel becomes a leader. What is the source? “Her adversaries have become the head.”...Another matter, “Her adversaries have become the head,” this is Nebuchadnezzar. “Her enemies are tranquil,” this is Nevuzaradan. Alternatively, “Her adversaries have become the head,” this is Vespasian. “Her enemies are tranquil,” this is Titus. For three-and-a-half years, Vespasian surrounded Jerusalem. There were four governors with him: The governor of Arabia, the governor of Africa, the governor of Alexandria, and the governor of Palestine...There were four noblemen in Jerusalem: Ben Tzitzit, ben Guryon, ben Nakdimon, and ben Kalba Savua. Each and every one was capable of providing sustenance for the city for ten years...
...שְׁלשָׁה בַּלְיוֹטִין הָיוּ בִּירוּשָׁלַיִם: בֶּן צִיצִית הַכְּסָת, וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן, וּבֶן כַּלְבָּא שָׂבוּעַ, וְכָל חַד וְחַד הָיָה יָכוֹל לְסַפֵּק וּלְפַרְנֵס לַמְדִינָה עֶשֶׂר שָׁנִים...
...There were three prominent wealthy leaders in Jerusalem:Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years...
...מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר בֶּן הוּרְקְנוֹס שֶׁהָיוּ אֶחָיו חוֹרְשִׁים בַּמִּישׁוֹר וְהוּא חוֹרֵשׁ בָּהָר וְנָפְלָה פָּרָתוֹ וְנִשְׁבָּרָה. אָמַר, ״לְטוֹבָתִי נִשְׁבְּרָה פָּרָתִי!״ בָּרַח וְהָלַךְ לוֹ אֵצֶל רַבִּי יוֹחָנָן בֶּן זַכַּאי...לְאַחַר יָמִים עָלָה אָבִיו לְנַדּוֹתוֹ מִנְּכָסָיו וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ וּגְדוֹלֵי מְדִינָתוֹ יוֹשְׁבִים לְפָנָיו, בֶּן צִיצִית הַכֶּסֶת וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן וּבֶן כַּלְבָּא שָׂבוֹעַ...
...There was an incident involving Rabbi Eliezer ben Hurkenos, that his brothers were plowing in the plain and he was plowing on the mountain. His cow fell and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran away and went to study under Rabbi Yoḥanan ben Zakai...
Sometime later, his [Rabbi Eliezer’s] father went up with the intent to disinherit him from his property. He found him sitting and delivering a lecture, and the most prominent men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and ben Kalba Savua...
Josephus, The Jewish War 2:17:10 (Gaalya Cornfeld translation)
...although the people urgently requested the soldiers to abandon the siege, they pressed it even more vigorously, until Metilius, the commander of the Roman garrison and his men, unable to hold out, sent officers to Eleazar to ask only that their lives should be guaranteed under the terms of capitulation and offering to surrender their arms and all their possessions. The besiegers jumped at this entreaty and sent to them Gorion, the son of Nicomedes, Ananias, the son of Zaddok, and Judas, the son of Jonathan, to promise them safety on oath. That done, Metilius marched his soldiers down. As long as they were armed, the insurgents did not harm them and gave no sign of treachery; but when...they had all laid down their shields and swords...Eleazar and his men rushed at them, surrounded them and massacred them; the Romans neither resisted nor begged for mercy, but merely appealed with loud cries to "the covenant" and "the oaths." Thus were they all brutally slaughtered except Metilius, who begged for mercy by promising to become a Jew and even to be circumcised...to save his life. This setback meant little to the Romans, whose immense numbers were not affected by such a slight loss; but to the Jews it seemed like the prelude to their destruction. They saw that an irremediable excuse for war had been given; and that the city was polluted by such a stain of guilt that they must expect a visitation from heaven, if not the vengeance of Rome; they gave themselves up to public mourning; the whole city was a scene of dejection, and among the moderate citizens there was not one who was not terrified at the thought that he would have to pay for the crimes of the insurgents. For to add to its heinousness, the massacre was carried out on a Sabbath a day on which on religious scruples Jews abstain even from the most innocent deeds.
תָּנוּ רַבָּנַן: פַּעַם אַחַת עָלוּ כׇּל יִשְׂרָאֵל לָרֶגֶל לִירוּשָׁלַיִם וְלֹא הָיָה לָהֶם מַיִם לִשְׁתּוֹת. הָלַךְ נַקְדִּימוֹן בֶּן גּוּרְיוֹן אֵצֶל הֶגְמוֹן אֶחָד, אָמַר לוֹ, ״הַלְוֵינִי שְׁתֵּים עֶשְׂרֵה מַעֲיָינוֹת מַיִם לְעוֹלֵי רְגָלִים וַאֲנִי אֶתֵּן לָךְ שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם. וְאִם אֵינִי נוֹתֵן לְךָ, הֲרֵינִי נוֹתֵן לָךְ שְׁתֵּים עֶשְׂרֵה כִּכַּר כֶּסֶף,״ וְקָבַע לוֹ זְמַן. כֵּיוָן שֶׁהִגִּיעַ הַזְּמַן וְלֹא יֵרְדוּ גְּשָׁמִים, בַּשַּׁחֲרִית שָׁלַח לוֹ, ״שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ!״ שָׁלַח לוֹ, ״עֲדַיִין יֵשׁ לִי זְמַן, כׇּל הַיּוֹם כּוּלּוֹ שֶׁלִּי הוּא.״ בַּצָּהֳרַיִים שָׁלַח לוֹ, ״שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ!״ שָׁלַח לוֹ, ״עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם.״ בַּמִּנְחָה שָׁלַח לוֹ, ״שַׁגֵּר לִי מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ!״ שָׁלַח לוֹ, ״עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם.״ לִגְלֵג עָלָיו אוֹתוֹ הֶגְמוֹן, אָמַר, ״כׇּל הַשָּׁנָה כּוּלָּהּ לֹא יָרְדוּ גְּשָׁמִים,
§ The Sages taught: Once all the Jewish people ascended for the pilgrimage Festival to Jerusalem and there was not enough water for them to drink. Nakdimon ben Guryon, one of the wealthy citizens of Jerusalem, went to a certain gentile officer [hegemon] and said to him: Lend me twelve wells of water for the pilgrims, and I will give back to you twelve wells of water. And if I do not give them to you, I will give you twelve talents of silver. And the officer set him a time limit for returning the water. When the set time arrived and no rain had fallen, in the morning the official sent a message toNakdimon: Send me either the water or the coins that you owe me.Nakdimonsent a message to him: I still have time, as the entire day is mine. At noontime the official again sent a message to him: Send me either the water or the coins that you owe me.Nakdimonsent a message to him: I still have time left in the day. In the afternoon he sent a message to him: Send me either the water or the coins that you owe me.Nakdimonsent a message to him: I still have time left in the day. That officer ridiculed him, saying: Throughout the entire year rain has not fallen,
וְעַכְשָׁיו יֵרְדוּ גְּשָׁמִים?!״ נִכְנַס לְבֵית הַמֶּרְחָץ בְּשִׂמְחָה. עַד שֶׁהַהֶגְמוֹן נִכְנַס בְּשִׂמְחָתוֹ לְבֵית הַמֶּרְחָץ, נַקְדִּימוֹן נִכְנַס לְבֵית הַמִּקְדָּשׁ כְּשֶׁהוּא עָצוּב. נִתְעַטֵּף וְעָמַד בִּתְפִלָּה, אָמַר לְפָנָיו, ״רִבּוֹנוֹ שֶׁל עוֹלָם! גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁלֹּא לִכְבוֹדִי עָשִׂיתִי וְלֹא לִכְבוֹד בֵּית אַבָּא עָשִׂיתִי, אֶלָּא לִכְבוֹדְךָ עָשִׂיתִי שֶׁיְּהוּ מַיִם מְצוּיִין לְעוֹלֵי רְגָלִים!״ מִיָּד נִתְקַשְּׁרוּ שָׁמַיִם בְּעָבִים וְיָרְדוּ גְּשָׁמִים עַד שֶׁנִּתְמַלְּאוּ שְׁתֵּים עֶשְׂרֵה מַעֲיָנוֹת מַיִם וְהוֹתִירוּ. עַד שֶׁיָּצָא הֶגְמוֹן מִבֵּית הַמֶּרְחָץ, נַקְדִּימוֹן בֶּן גּוּרְיוֹן יָצָא מִבֵּית הַמִּקְדָּשׁ. כְּשֶׁפָּגְעוּ זֶה בָּזֶה אָמַר לוֹ, ״תֵּן לִי דְּמֵי מַיִם יוֹתֵר שֶׁיֵּשׁ לִי בְּיָדְךָ!״ אָמַר לוֹ, ״יוֹדֵעַ אֲנִי שֶׁלֹּא הִרְעִישׁ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אֶלָּא בִּשְׁבִילְךָ אֶלָּא עֲדַיִין יֵשׁ לִי פִּתְחוֹן פֶּה עָלֶיךָ שֶׁאוֹצִיא מִמְּךָ אֶת מְעוֹתַיי: שֶׁכְּבָר שָׁקְעָה חַמָּה וּגְשָׁמִים בִּרְשׁוּתִי יָרְדוּ.״ חָזַר וְנִכְנַס לְבֵית הַמִּקְדָּשׁ, נִתְעַטֵּף וְעָמַד בִּתְפִלָּה וְאָמַר לְפָנָיו, ״רִבּוֹנוֹ שֶׁל עוֹלָם! הוֹדַע שֶׁיֵּשׁ לְךָ אֲהוּבִים בְּעוֹלָמֶךָ!״ מִיָּד נִתְפַּזְּרוּ הֶעָבִים וְזָרְחָה הַחַמָּה. בְּאוֹתָהּ שָׁעָה אָמַר לוֹ אוֹתוֹ הֶגְמוֹן, ״אִילּוּ לֹא נִקְדְּרָה הַחַמָּה הָיָה לִי פִּתְחוֹן פֶּה עָלֶיךָ שֶׁאוֹצִיא מִמְּךָ מְעוֹתַיי.״ תָּנָא, ״לֹא נַקְדִּימוֹן שְׁמוֹ אֶלָּא בּוּנִי שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ נַקְדִּימוֹן? שֶׁנִּקְדְּרָה חַמָּה בַּעֲבוּרוֹ.״ תָּנוּ רַבָּנַן, ״שְׁלֹשָׁה נִקְדְּמָה לָהֶם חַמָּה בַּעֲבוּרָן: מֹשֶׁה, וִיהוֹשֻׁעַ, וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן...״
and now it will rain? He entered the bathhouse in a state of joy, anticipating the large sum of money he was about to receive. As the master entered the bathhouse in his joy, Nakdimon entered the Temple in a state of sadness. He wrapped himself in his prayer shawl and stood in prayer.He said before God: Master of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, and there was even more water, so that they overflowed.As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another,Nakdimonsaid to him: Give me the money you owe me for the extra water you received. The official said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you, by which I can legally take my coins from you, as you did not pay me on the agreed date, for the sun had already set, and therefore the rain fell onto my property.Nakdimonwent back and entered the Temple, wrapped himself in his prayer shawl, and stood in prayer. He said before God: Master of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken through the clouds, I would have had a claim against you, by which I could have taken my coins from you. A Sage taught: Nakdimon was not his real name; rather his name was Buni. And why was he called Nakdimon? Because the sun broke through [nikdera] for him.The Sages taught: With regard to three people, the sun broke through and shone at an irregular time for their sake: Moses, Joshua, and Nakdimon ben Guryon. The Gemara asks: Granted, the case of Nakdimon ben Guryon is known by the aforementioned tradition. The case of Joshua too is derived from a verse, as it is written: “And the sun stood still, and the moon stayed until the people had avenged themselves upon their enemies” (Joshua 10:13). However, from where do we derive that the sun shined in a supernatural way for Moses?
See also Bavli Avodah Zarah 25a
...אָמְרוּ עַל נַקְדִּימוֹן בֶּן גּוּרְיוֹן שֶׁהָיָה לוֹ מָזוֹן שְׁלשָׁה סְאִים קֶמַח לְכָל אֶחָד וְאֶחָד שֶׁהָיוּ בִּירוּשָׁלַיִם...
...Concerning Nicodemus ben Gorion, people said that he had (stored) provisions containing 3 S'ah of fine flour for every inhabitant of Jerusalem...
אמרו עליו על נקדימון בן גוריון שהיו לו בבית ארבעים כורים של גנות מזהב:
...העשיר עולה עמו, העני אין יורדת עמו. מעשה בבתו של נקדמון בן גוריון שפסקו לה חכמים חמש מאות דינרי זהב בכל יום לקופת בשמים, ולא היתה אלא שומרת יבם. אף היא קיללה ואמ' להם, ״כך תתנו לבנותיכם!״
אָמַר רַב יְהוּדָה אָמַר רַב, ״מַעֲשֶׂה בְּבִתּוֹ שֶׁל נַקְדִּימוֹן בֶּן גּוּרְיוֹן שֶׁפָּסְקוּ לָהּ חֲכָמִים אַרְבַּע מֵאוֹת זְהוּבִים לַקּוּפָּה שֶׁל בְּשָׂמִים לְבוֹ בַּיּוֹם. אָמְרָה לָהֶם, ׳כָּךְ תִּפְסְקוּ לִבְנוֹתֵיכֶם!׳ וְעָנוּ אַחֲרֶיהָ אָמֵן.״
§ Rav Yehuda said that Rav said: There was an incident involving the daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold coins for her account of perfumes, from her late husband’s estate, for use on that same day, she blessed them and said to them: This is how you should also pledge for your own daughters, and they answered after her: Amen.
...אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן, ״מַעֲשֶׂה בְּכַלָּתוֹ שֶׁל נַקְדִּימוֹן בֶּן גּוּרְיוֹן שֶׁפָּסְקוּ לָהּ חֲכָמִים סָאתַיִם יַיִן לְצִיקֵי קְדֵרָה מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. אָמְרָה לָהֶן, ׳כָּךְ תִּפְסְקוּ לִבְנוֹתֵיכֶם!׳״ תָּנָא, ״שׁוֹמֶרֶת יָבָם הָיְתָה, וְלֹא עָנוּ אַחֲרֶיהָ אָמֵן.״
...Rabbi Abbahu said that Rabbi Yoḥanan said: An incident occurred involving the daughter-in-law of Nakdimon ben Guryon, whose husband had died. The Sages apportioned for her from his estate two se’a of wine for pudding, from one Shabbat eve to another. She said to them, as a blessing out of gratitude: So may you apportion for your own daughters an amount as large as this. It was taught: She was a widow waiting for her yavam, and consequently, the Sages did not answer amen after her blessing, as they did not want their daughters to reach her unfortunate state.
...מעשה ברבן יוחנן בן זכיי שהיה רוכב על גבי החמור והיו תלמידיו מהלכים אחריו וראה ריבה אחת מלקטת שעורים מתחת רגלי בהמתם של ערביים. כיון שראתה את רבן יוחנן בן זכיי נתעטפה בשערה ועמדה לפניו ואמרה לו, ״רבי! פרנסני!״ אמר לה, ״בת מי את?״ אמרה לו, ״בתו של נקדימון בן גוריון אני!״ אמרה לו, ״רבי! זכור אתה כשחתמת בכתובתי?״ אמר להם רבן יוחנן בן זכיי לתלמידיו, ״אני חתמתי על כתובתה של זו והייתי קורא בה אלף אלפים דינרי זהב של בית חמיה ושל בית ריבה זו. לא היו נכנסים להשתחוות בהר הבית עד שהיו פורסים להם כלי מילת תחת רגליהם, נכנסים ומשתחוים וחוזרים לבתיהם בשמחה, וכל ימי בקשתי מקרא זה ומצאתיו ׳אִם־לֹ֤א תֵֽדְעִי֙ לָ֔ךְ הַיָּפָ֖ה בַּנָּשִׁ֑ים צְֽאִי־לָ֞ךְ בְּעִקְבֵ֣י הַצֹּ֗אן וּרְעִי֙ אֶת־גְּדִיֹּתַ֔יִךְ עַ֖ל מִשְׁכְּנ֥וֹת הָרֹעִֽים (שיר השירים א ח),׳ אל תהי קורא גְּדִיֹּתַ֔יִךְ אלא גויותיך! שכל זמן שישראל עושים רצונו של מקום אין כל אומה ומלכות שולטת בהם, וכשאין ישראל עושים רצונו של מקום מוסרם ביד אומה שפלה! ולא ביד אומה שפלה, אלא תחת רגלי בהמתם של אומה שפלה!״
R. Yochanan b. Zakkai was once riding a donkey, his disciples walking behind, when he noticed a young girl gleaning barley-corn from under the hooves of the beasts of the Arabs. When she saw him, she covered herself with her hair, stood before him, and said to him: "My master, feed me." He asked: "Whose daughter are you?" She answered: "I am the daughter of Nakdimon ben Gurion. Do you not remember that you signed my kethubah?" R. Yochanan to his disciples: "I signed this one's kethubah, and I read 'one million golden dinars from her father's house, aside form those of her father-in-law.' Her entire household would not enter the Temple mount to bow down until they spread out soft sheets for them, after which they entered, bowed down, and returned to their houses, whereupon the paupers came and rolled them up (for themselves). All of my days I had read this verse — 'If you do not know, O fairest of the women, then go out in the footsteps of the sheep, and graze your kids ("gediyothayich") by the dwellers of the shepherds' — Read it not "gediyothayich," but "geviyothayich" ("your cadavers"). For as long as Israel does G-d's will, no nation can dominate them. But when they do not do G-d's will they are delivered into the hands of a lowly nation. And not that alone — but under the hooves of their beasts!"
...אֲמַר לַהּ, ״בִּתִּי, מָמוֹן שֶׁל בֵּית אָבִיךָ הֵיכָן הָלַךְ?״ אָמְרָה לוֹ, ״רַבִּי! לָא כְּדֵין מָתְלִין מַתְלָא בִּירוּשָׁלַיִם: ׳מֶלַח מָמוֹן חֶסֶר׳?״ וְאָמְרִי לַהּ ״חֶסֶד״. ״וְשֶׁל בֵּית חָמִיךְ הֵיכָן הוּא?״ אָמְרָה לוֹ, ״בָּא זֶה וְאִיבֵּד אֶת זֶה.״...בָּכָה רַבָּן יוֹחָנָן בֶּן זַכַּאי וְאָמַר, ״אַשְׁרֵיכֶם יִשְׂרָאֵל! בִּזְמַן שֶׁעוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין כׇּל אוּמָּה וְלָשׁוֹן שׁוֹלֶטֶת בָּהֶם, וּבִזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם מוֹסְרָן בְּיַד אוּמָּה שְׁפָלָה, וְלֹא בְּיַד אוּמָּה שְׁפָלָה אֶלָּא בְּיַד בְּהֶמְתָּן שֶׁל אוּמָּה שְׁפָלָה!״ וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן לָא עֲבַד צְדָקָה?! וְהָתַנְיָא, ״אָמְרוּ עָלָיו עַל נַקְדִּימוֹן בֶּן גּוּרְיוֹן כְּשֶׁהָיָה יוֹצֵא מִבֵּיתוֹ לְבֵית הַמִּדְרָשׁ כְּלֵי מֵילָת הָיוּ
Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: The Sages taught: There was an incident involving Rabban Yoḥanan ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him to learn from him, he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. She was so poor that she subsisted on the undigested barley within the dung. When she saw him, she wrapped herself in her hair, as she had nothing else with which to cover herself, and stood before him.She said to him: My teacher, sustain me. He did not recognize her, so he said to her: My daughter, who are you? She said to him: I am the daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did it go? How did you become so poor? She said to him: My teacher, is it not that they say such a proverb in Jerusalem: Salt for money is lacking [ḥaser]? There is nothing with which to preserve it and prevent it from being lost. And some say the proverb asserts that kindness [ḥesed] is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: And the money of your father-in-law’s house, which was used properly, for benevolent acts, where is it? She said to him: This one came and destroyed that one; all the money was combined, and it was all lost together. She said to him: My teacher, do you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this woman, and I read in it, it listed a thousand thousands, i.e., one million gold dinars as a dowry from her father’s house, aside from that which was promised her from her father-in-law. Rabban Yoḥanan ben Zakkai cried and said: How fortunate are you, Israel, for whenIsraelperforms the will of the Omnipresent, no nation or tongue can rule over them; and whenIsraeldoes not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not only are they delivered into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, as in the pitiful instance of Nakdimon’s daughter. The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: And did not Nakdimon ben Guryon perform charity? Isn’t it taught in a baraita: They said about Nakdimon ben Guryon that when he would leave his home to go to the study hall, there were fine woolen garments his attendants would
מַצִּיעִין תַּחְתָּיו, וּבָאִין עֲנִיִּים וּמְקַפְּלִין אוֹתָן מֵאַחֲרָיו!" אִיבָּעֵית אֵימָא לִכְבוֹדוֹ הוּא דַּעֲבַד, וְאִיבָּעֵית אֵימָא כִּדְבָעֵי לֵיהּ לְמִיעְבַּד לָא עֲבַד, כִּדְאָמְרִי אִינָשֵׁי, ״לְפוּם גַּמְלָא שִׁיחְנָא.״...
spread underneath him to walk on, and with his blessing, the poor would come and fold them up from behind him for themselves? Clearly he gave abundant charity. The Gemara offers two possible explanations: If you wish, say that he acted that way for his own honor, to demonstrate that he considered the exorbitant expense trivial. And if you wish, say that as he should have done, he did not do. As people say, according to the camel is the burden. The stronger the camel, the heavier the load it must bear. Even if he gave altruistically, Nakdimon ben Guryon did not give as much as he was expected to give...
See also Tosefta Kesubos (Lieberman) 5:10
רַבִּי עֲקִיבָא רָעֲיָא דְּבֶן כַּלְבָּא שָׂבוּעַ הֲוָה, חֲזִיתֵיהּ בְּרַתֵּיה דַּהֲוָה צְנִיעַ וּמְעַלֵּי. אֲמַרָה לֵיהּ, ״אִי מִקַּדַּשְׁנָא לָךְ, אָזְלַתְּ לְבֵי רַב?״ אֲמַר לַהּ, ״אִין.״ אִיקַּדַּשָׁא לֵיהּ בְּצִינְעָה וְשַׁדַּרְתֵּיהּ, שְׁמַע אֲבוּהָ, אַפְּקַהּ מִבֵּיתֵיהּ אַדְּרַהּ הֲנָאָה מִנִּכְסֵיהּ...
The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savuasaw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property...
...שְׁמַע אֲבוּהָ דַּאֲתָא גַּבְרָא רַבָּה לְמָתָא, אָמַר, ״אֵיזִיל לְגַבֵּיהּ, אֶפְשָׁר דְּמֵפַר נִדְרַאי!״ אֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ, ״אַדַּעְתָּא דְּגַבְרָא רַבָּה מִי נְדַרְתְּ?״ אָמַר לוֹ, ״אֲפִילּוּ פֶּרֶק אֶחָד, וַאֲפִילּוּ הֲלָכָה אַחַת!״ אֲמַר לֵיהּ, ״אֲנָא הוּא!״ נְפַל עַל אַפֵּיהּ וְנַשְּׁקֵיהּ עַל כַּרְעֵיהּ וִיהַב לֵיהּ פַּלְגָא מָמוֹנֵיהּ...
In the meantime her father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vow and I will be able to support my daughter. He came to him to ask about nullifying his vow, and Rabbi Akivasaid to him: Did you vow thinking that this Akivawould become a great man? He said to him: If I had believed he would know even one chapter or even one halakha I would not have been so harsh. He said to him: I am he.Ben Kalba Savuafell on his face and kissed his feet and gave him half of his money...
See also Bavli Nedarim 50a
...אָמְרוּ עָלָיו עַל בֶּן כַּלְבָּא שָׂבוּעַ, שֶׁהָיָה לוֹ בַּיִת אַרְבַּע כּוֹרִין שֶׁל גַּנּוֹת טוֹחֲנִין בְּזָהָב...
...Concerning Ben Kalba S'bua it was told that he had a house measuring 4 Kors with roofs covered with gold...
אמרו עליו על בן כלבא שבוע שהיה לו מזון ג' שנים לכל אחד ואחד שבירושלים...
...ולמה נקרא שמו כלבא שבוע? שכל הנכנס לביתו רעב ככלב היה יוצא מביתו שבע...
...And why was he called “Kalba Savua”? Because anyone who went into his house as hungry as a dog (kelev) would come out of his house satiated (save’a)...
דְּרַשׁ רַבִּי יוֹנָה אַפִּיתְחָא דְּבֵי נְשִׂיאָה, ״מַאי דִּכְתִיב ׳יוֹדֵעַ צַדִּיק דִּין דַּלִּים׳ (משלי כט ז)? יוֹדֵעַ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּכֶּלֶב שֶׁמְּזוֹנוֹתָיו מוּעָטִין, לְפִיכָךְ שׁוֹהָה אֲכִילָתוֹ בְּמֵעָיו שְׁלֹשָׁה יָמִים...״ אָמַר רַב הַמְנוּנָא, ״שְׁמַע מִינַּהּ אוֹרַח אַרְעָא לְמִשְׁדֵּא אוּמְצָא לְכַלְבָּא.״...אָמַר רַב פָּפָּא, ״לֵית דְּעָנִי מִכַּלְבָּא...״
Returning to the discussion of feeding dogs, the Gemara cites additional statements on the topic. Rabbi Yona taught at the entrance to the house of the Nasi: What is the meaning of that which is written: “The righteous man takes knowledge of the cause of the poor” (Proverbs 29:7)? The Holy One, Blessed be He, knows that for a dog, its sustenance is scarce and they are not fed sufficiently. Therefore, its food remains in its intestines for three days so that the dog will be sustained by that food...Rav Hamnuna said: Learn from it: It is the way of the world, i.e., proper conduct, to throw a piece of meat before a dog, as even the Holy One, Blessed be He, concerns Himself with the dog’s sustenance...Rav Pappa said: There is no creature poorer than a dog...
אָמַר רִבִּי לֵוִי, ״מְגִילַּת יוּחֲסִין מָֽצְאוּ בִירוּשָׁלִַם וְכָתוּב בָּהּ...בֶּן כַּלְבָּא שָׂבוּעַ מִן דְּכָלֵב...״
Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written...Ben Kalba Savua` from Kaleb...
וְלָמָּה נִקְרָא שְׁמוֹ בֶּן צִיצִית הַכֶּסֶת? שֶׁהָיָה מֵסֵב לְמַעְלָה מִגְּדוֹלֵי יְרוּשָׁלַיִם...
Why was his name called Ben Zizith Hakkeseth? Because he reclined at table in a higher position than the other magnates of Jerusalem...
...ולמה נקרא שמו ציצית הכסת? שהיה מוסב על מטה של כסף בראש כל גדולי ישראל...
...And why was that man called “Tzitzit HaKeset”? Because he would lean on a silver bed at the head of all the great minds of Israel...
אָמַר רִבִּי לֵוִי, ״מְגִילַּת יוּחֲסִין מָֽצְאוּ בִירוּשָׁלִַם וְכָתוּב בָּהּ...בֶּן צִיצִּית הַכֶּסֶת מִן דְּאַבְנֵר...״
Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.