אֲזַל שַׁדַּרֵיהּ לְטִיטוּס. ״וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ״ (דברים לב לז) זֶה טִיטוּס הָרָשָׁע שֶׁחֵירַף וְגִידֵּף כְּלַפֵּי מַעְלָה. מָה עָשָׂה? תָּפַשׂ זוֹנָה בְּיָדוֹ וְנִכְנַס לְבֵית קׇדְשֵׁי הַקֳּדָשִׁים וְהִצִּיעַ סֵפֶר תּוֹרָה וְעָבַר עָלֶיהָ עֲבֵירָה, וְנָטַל סַיִיף וְגִידֵּר אֶת הַפָּרוֹכֶת, וְנַעֲשָׂה נֵס וְהָיָה דָּם מְבַצְבֵּץ וְיוֹצֵא, וּכְסָבוּר הָרַג אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: ״שָׁאֲגוּ צוֹרְרֶיךָ בְּקֶרֶב מוֹעֲדֶיךָ שָׂמוּ אוֹתוֹתָם אוֹתוֹת״ (תהלים עד ד).
אַבָּא חָנָן אוֹמֵר, ״׳מִי כָמוֹךָ חֲסִין יָהּ׳ (תהלים פט ט), מִי כָמוֹךָ חָסִין וְקָשֶׁה שֶׁאַתָּה שׁוֹמֵעַ נִיאוּצוֹ וְגִידּוּפוֹ שֶׁל אוֹתוֹ רָשָׁע וְשׁוֹתֵק!״ דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא, ״׳מִי כָּמֹכָה בָּאֵלִים ה׳׳ (שמות טו יא), מִי כָּמוֹכָה בָּאִלְּמִים.״
מָה עָשָׂה? נָטַל אֶת הַפָּרוֹכֶת וַעֲשָׂאוֹ כְּמִין גַּרְגּוּתְנִי וְהֵבִיא כׇּל כֵּלִים שֶׁבַּמִּקְדָּשׁ וְהִנִּיחָן בָּהֶן וְהוֹשִׁיבָן בִּסְפִינָה לֵילֵךְ לְהִשְׁתַּבֵּחַ בְּעִירוֹ, שֶׁנֶּאֱמַר ״וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ, וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ, וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן עָשׂוּ״ (קהלת ח י), אַל תִּיקְרֵי ״קְבוּרִים״ אֶלָּא ״קְבוּצִים״, אַל תִּיקְרֵי ״וְיִשְׁתַּכְּחוּ״ אֶלָּא ״וְיִשְׁתַּבְּחוּ״. אִיכָּא דְּאָמְרִי קְבוּרִים מַמָּשׁ, דַּאֲפִילּוּ מִילֵּי דְּמִטַּמְּרָן אִיגַּלְיָין לְהוֹן.
See also Tanchuma (Buber) Chukas 1:5
אַבָּא חָנָן אוֹמֵר, ״׳מִי כָמוֹךָ חֲסִין יָהּ׳ (תהלים פט ט), מִי כָמוֹךָ חָסִין וְקָשֶׁה שֶׁאַתָּה שׁוֹמֵעַ נִיאוּצוֹ וְגִידּוּפוֹ שֶׁל אוֹתוֹ רָשָׁע וְשׁוֹתֵק!״ דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא, ״׳מִי כָּמֹכָה בָּאֵלִים ה׳׳ (שמות טו יא), מִי כָּמוֹכָה בָּאִלְּמִים.״
מָה עָשָׂה? נָטַל אֶת הַפָּרוֹכֶת וַעֲשָׂאוֹ כְּמִין גַּרְגּוּתְנִי וְהֵבִיא כׇּל כֵּלִים שֶׁבַּמִּקְדָּשׁ וְהִנִּיחָן בָּהֶן וְהוֹשִׁיבָן בִּסְפִינָה לֵילֵךְ לְהִשְׁתַּבֵּחַ בְּעִירוֹ, שֶׁנֶּאֱמַר ״וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ, וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ, וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן עָשׂוּ״ (קהלת ח י), אַל תִּיקְרֵי ״קְבוּרִים״ אֶלָּא ״קְבוּצִים״, אַל תִּיקְרֵי ״וְיִשְׁתַּכְּחוּ״ אֶלָּא ״וְיִשְׁתַּבְּחוּ״. אִיכָּא דְּאָמְרִי קְבוּרִים מַמָּשׁ, דַּאֲפִילּוּ מִילֵּי דְּמִטַּמְּרָן אִיגַּלְיָין לְהוֹן.
See also Tanchuma (Buber) Chukas 1:5
§ Vespasianwent back to Rome and sent Titus in his place. The Gemara cites a verse that was expounded as referring to Titus: “And he shall say: Where is their God, their rock in whom they trusted?” (Deuteronomy 32:37). This is the wicked Titus, who insulted and blasphemed God on High.What didTitusdo when he conquered the Temple? He took a prostitute with his hand, and entered the Holy of Holies with her. He then spread out a Torah scroll underneath him and committed a sin, i.e., engaged in sexual intercourse, on it. Afterward he took a sword and cut into the curtain separating between the Sanctuary and the Holy of Holies. And a miracle was performed and blood spurted forth. Seeing the blood, he mistakenly thought that he had killed himself. Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” (Psalms 74:4). Abba Ḥanan says: The verse states: “Who is strong like You, O Lord?” (Psalms 89:9). Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. Similarly, the school of Rabbi Yishmael taught that the verse: “Who is like You, O Lord, among the gods [elim]” (Exodus 15:11), should be read as: Who is like You among the mute [ilmim], for You conduct Yourself like a mute and remain silent in the face of Your blasphemers. What else did Titusdo? He took the curtain and formed it like a large basket, and brought all of the sacred vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city that he had conquered Jerusalem, as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” (Ecclesiastes 8:10). Do not read the word as “buried [kevurim].” Rather, read it as collected [kevutzim]. And do not read the word as “and were forgotten [veyishtakeḥu].” Rather, read it as: And they were praised [veyishtabeḥu]. According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done. There are those who say that the verse is to be read as written, as it is referring to items that were actually buried. This is because even items that had been buried were revealed to them, i.e., Titus and his soldiers, as they found all of the sacred vessels.
״יקומו ויעזרוכם״ (דברים לב לח), יקומו ויעזרו אתכם אין כתיב כאן אלא יקומו ויעזרכם. רבי נחמיה אומר, ״זה טיטוס הרשע בן אשתו של אספסיינוס שנכנס לבית קדש הקדשים וגדר שתי פרכות בסייף ואמר ׳אם אלוה הוא, יבוא וימחה!׳״
(2) R. Nechemiah expounds this ("he") as referring to the nations, viz. "And he (Titus) will say." Titus, the son of the wife of Vespasian, went into the holy of holies, tore the curtain with a knife, and said "Where is their G-d? If he is G-d, let Him come and fight with me!"
...״אל תבואני רגל גאוה״ (תהלים לו יב) זה טיטוס הרשע שנשחקו עצמותיו שהיה מורה בידו והיה מכה על גבי המזבח ואומר, ״לקוס! לקוס! את מלך ואני מלך! בוא ועשי עמי מלחמה! כמה שוורים נשחטו עליך?! כמה עופות נמלקו עליך?! כמה יינות נסכו עליך?! כמה בשמים קטרו עליך?! אתה הוא שמחריב את כל העולם?!״...
Another interpretation of “Do not bring the foot of the arrogant upon me”: This is Titus the wicked, whose bones would grind [in the grave] because he would raise his hands and then strike the altar with them, and say: Locus! Locus! [Latin for “the Place,” i.e., “the Omnipresent God.”] You are a King, and I am a king! Come and make war with me! How many bulls have been slaughtered for You? How many birds’ necks have been snapped for You? How much wine has been poured out for You? How much incense has been burnt for You? And yet, You are the one who destroys the whole world!...
...טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, ״לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ!״...
See also Vayikra Rabbah 22:3; Koheles Rabbah 5:8; Bamidbar Rabbah 18:22
See also Vayikra Rabbah 22:3; Koheles Rabbah 5:8; Bamidbar Rabbah 18:22
...
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. He took all the Temple vessels and wrapped them up in a big bundle. He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’...
The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. He took all the Temple vessels and wrapped them up in a big bundle. He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’...
...טיטוס הרשע נכנס לבית קדשי הקדשים וגידד שתי הפרכות ויצא בשלום ובניו של אהרן נכנסו להקריב ויצאו שרופים, דכת' ״אחרי מות שני בני אהרן״ (ויקרא טז א).
See also Vayikra Rabbah 20:5, Tanchuma Acharei Mos 4:1
See also Vayikra Rabbah 20:5, Tanchuma Acharei Mos 4:1
\אָמַר רֵישׁ לָקִישׁ: בְּשָׁעָה שֶׁנִּכְנְסוּ גּוֹיִם לַהֵיכָל רָאוּ כְּרוּבִים הַמְעוֹרִין זֶה בָּזֶה, הוֹצִיאוּן לַשּׁוּק וְאָמְרוּ: יִשְׂרָאֵל הַלָּלוּ, שֶׁבִּרְכָתָן בְּרָכָה וְקִלְלָתָן קְלָלָה — יַעַסְקוּ בִּדְבָרִים הַלָּלוּ? מִיָּד הִזִּילוּם, שֶׁנֶּאֱמַר: ״כׇּל מְכַבְּדֶיהָ הִזִּילוּהָ כִּי רָאוּ עֶרְוָתָהּ״. (איכה א ח)
It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: “All who honored her debase her because they have seen her nakedness” (Lamentations 1:8).
...אָמַר רַבִּי אֶלְעָזָר, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִנְעֲלוּ שַׁעֲרֵי תְּפִלָּה, שֶׁנֶּאֱמַר ׳גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי׳ (איכה ג ח)״...וְאָמַר רַבִּי אֶלְעָזָר, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִפְסְקָה חוֹמַת בַּרְזֶל בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר ׳וְאַתָּה קַח לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּ אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר׳ (יחזקאל ד ג)״.
...Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8)...And Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is stated to the prophet Ezekiel, instructing him to symbolize that separation: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city…it will be a sign for the house of Israel” (Ezekiel 4:3).
...אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, ״אֲפִילּוּ מְחִיצָה שֶׁל בַּרְזֶל אֵינָהּ מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.״
...Rabbi Yehoshua ben Levi said: Even an iron partition does not interpose between the Jewish people and their Father in Heaven; the people are included in the benediction.
אָמַר רַבִּי יוֹחָנָן, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִגְזְרָה גְּזֵירָה עַל בָּתֵּיהֶן שֶׁל צַדִּיקִים שֶׁיֶּחֶרְבוּ...״
...אָמַר רַפְרָם בַּר פָּפָּא אָמַר רַב חִסְדָּא, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ לֹא נִרְאֵית רָקִיעַ בְּטׇהֳרָתָהּ...״
The Gemara notes: And in this they disagree with Rafram bar Pappa who said that Rav Ḥisda said, as Rafram bar Pappa said that Rav Ḥisda said: Since the day the Temple was destroyed the firmament has not been seen in its purity, as it is said: “I clothe the heavens with blackness and I make sackcloth their covering” (Isaiah 50:3).
אָמַר רַפְרָם בַּר פָּפָּא אָמַר רַב חִסְדָּא, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ לֹא הוּגְשְׁמָה רוּחַ דְּרוֹמִית...״
§ Rafram bar Pappa says that Rav Ḥisda says: From the day the Temple was destroyed the southern wind has not brought rain, as it is stated in the description of the destruction of the Temple: “He decrees on the right and there is hunger, and consumes on the left and they are not satisfied” (Isaiah 9:19). This means that God decreed that the southern wind, which is called right, shall bring famine with it. And it is written: “North and right, You have created them” (Psalms 89:13). This proves that the term right means south.
וְאָמַר רַפְרָם בַּר פָּפָּא אָמַר רַב חִסְדָּא, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין הַגְּשָׁמִים יוֹרְדִין מֵאוֹצָר טוֹב...בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם וְיִשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָם, גְּשָׁמִים יוֹרְדִין מֵאוֹצָר טוֹב; בִּזְמַן שֶׁאֵין יִשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָם, אֵין גְּשָׁמִים יוֹרְדִין מֵאוֹצָר טוֹב.״
And Rafram bar Pappa says that Rav Ḥisda says: From the day the Temple was destroyed, the rains no longer descend from the good storehouse, as it is stated: “The Lord will open to you His good storehouse, the skies, to give the rain of your land in its season” (Deuteronomy 28:12). In a time when the Jewish people perform God’s will, and the Jewish people are settled in their land, rain descends from the good storehouse. In a time when the Jewish people are not settled in their land, rain does not descend from the good storehouse.
תַּנְיָא, אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נַעֲשׂוּ גְּשָׁמִים צִימּוּקִין לָעוֹלָם. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין, וְיֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן, וְיֵשׁ שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן.״
§ It is taught in a baraita that Rabbi Elazar ben Perata said: Since the day that the Temple was destroyed, rain has been meager, i.e., overall, not enough has fallen in the world. There are years whose rains are abundant, and there are years whose rains are scare. There are years whose rains fall in their proper time, and there are years whose rains do not fall in their proper time.
אָמַר רַבִּי אַבְדִּימִי דְּמִן חֵיפָה, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, נִיטְּלָה נְבוּאָה מִן הַנְּבִיאִים וְנִיתְּנָה לַחֲכָמִים״...אָמַר רַבִּי יוֹחָנָן, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, נִיטְּלָה נְבוּאָה מִן הַנְּבִיאִים וְנִיתְּנָה לַשּׁוֹטִים וְלַתִּינוֹקוֹת״...
Rabbi Avdimi from Haifa says: From the day that the Temple was destroyed prophecy was taken from the prophets and given to the Sages...Rabbi Yoḥanan said: From the day that the Temple was destroyed, prophecy was taken from the prophets and given to imbeciles and children...
...אָמַר רַבִּי יִצְחָק, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִיטְּלָה טַעַם בִּיאָה וְנִיתְּנָה לְעוֹבְרֵי עֲבֵירָה, שֶׁנֶּאֱמַר ׳מַיִם גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׳ (משלי ט יז).״
...Rabbi Yitzḥak says: Since the day the Temple was destroyed, sexual pleasure was taken away from those who engage in permitted intercourse and given to transgressors, as it is stated: “Stolen waters are sweet, and bread eaten in secret is pleasant” (Proverbs 9:17). Therefore, the man could have been cured only by engaging in illicit sexual interaction.
אֲמַר לֵיהּ רַב אַחָא לְרַב נַחְמָן בַּר יִצְחָק, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין שְׂחוֹק לְהַקָּדוֹשׁ בָּרוּךְ הוּא.״...
Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no longer any making sport for the Holy One, Blessed be He...
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת.״ רַבִּי יוֹסֵי אוֹמֵר, :אַף נִטַּל שֹׁמֶן הַפֵּרוֹת.״
(See also Midrash Tanchuma (Buber) Tetzaveh 10:1)
(See also Midrash Tanchuma (Buber) Tetzaveh 10:1)
...Rabban Shimon ben Gamliel says that Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include some form of curse. And since then the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says: Since then, the fat of fruit has also been removed.
...רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, ״מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ וְאֵין שׁוֹאֵל. עַל מִי לָנוּ לְהִשָּׁעֵן? עַל אָבִינוּ שֶׁבַּשָּׁמָיִם.״ רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא וְסָפְרַיָּא כְּחַזָּנָא וְחַזָּנָא כְּעַמָּא דְאַרְעָא וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ. עַל מִי יֵשׁ לְהִשָּׁעֵן? עַל אָבִינוּ שֶׁבַּשָּׁמָיִם.״...
...Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven. Upon whom is there for us to rely? Only upon our Father in Heaven. Rabbi Eliezer the Great says: From the day the Second Temple was destroyed, the generations have deteriorated: Scholars have begun to become like scribes that teach children, and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely? Only upon our Father in Heaven...
...אָמַר רַבִּי חִיָּא קְרָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ בָּטַל יַיִן קָרוּשׁ וּזְכוּכִית לְבָנָה.״ וְלָמָּה קוֹרִין אוֹתָהּ לְבָנָה? שֶׁהָיְתָה מִתְקַפֶּלֶת.
...
Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine and white glass ceased. Why was it called white? Because it was pliant.
Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine and white glass ceased. Why was it called white? Because it was pliant.