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Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby…
Pirkei Avot 2:1
And from where
is it derived
that each and every
peruta
combine
to add up
to a great sum,
alluding to the notion that even if one is not immediately punished for a small transgression, in the final accounting all misdeeds will combine together and be addressed by the imposition of a large punishment?
The verse states:
“Behold, this have I found, says Koheleth,
adding one thing to another, to find out the account”
(Ecclesiastes 7:27).
Sotah 8b:17
who perverted the ways of his mother.
He said
in the name of Rabbi Elazar: What
is the meaning of that
which is written: “And He donned charity like a coat of mail”
(Isaiah 59:17)? This verse serves
to tell you
that
just as
with regard to
this coat of mail, each and every scale
of which it is fashioned
combines to
form
one large coat of mail, so too
with regard to
charity, each and every
peruta
that one gives
combines to
form
a great sum…
Bava Batra 9b:1
Alternatively, even if the Jewish people perform but a few mitzvot before Me, like the pecking of hens that peck in a dunghill, I
will
combine them to a large reckoning, as it is stated: “Though they peck [
befido
],”
i.e., perform mitzvot a little at a time,
“they will be saved [
lahen shua
]”
(Job 30:24).
Alternatively, in reward for
the manner in
which they cry out [
shua
]
and pray
before Me, I
will
save [
moshia
] them.
In other words, God punishes the Jewish people for each individual infraction…
Avodah Zarah 4a:8
“These are the reckonings of the Tabernacle, the Tabernacle of the Testimony, as they were reckoned at the directive of Moses: the service of the Levites was by means of Itamar, son of Aaron the priest” (Exodus 38:21).
“These are the reckonings of the Tabernacle.” Rabbi Tanḥuma bar Abba began as follows: “A man of trust will abound with blessings” (Proverbs 28:20) – you find that anyone who is trustworthy, the Holy One blessed be He brings blessings through him. Of one who is not trustworthy it is stated: “But one who hastens to become rich will not be absolved” (Proverbs 28:20)…
Shemot Rabbah 51:1
§
The Sages taught: One does not calculate
sums
with charity collectors concerning
the money they collected
for charity,
to verify how much they received and how much they distributed,
nor
does one calculate sums
with the
Temple
treasurers concerning
the property
consecrated
to the Temple.
And even though there is no
explicit
proof of the matter
from the Bible, there is nevertheless
an allusion to the matter, as it is stated: “And they did not reckon with the men into whose hand they delivered the money to pay out to the workmen…
Bava Batra 9a:4-5
MISHNA:
One may rescue a basket full of loaves
and the like from a fire on Shabbat,
even if there is
food for
one hundred meals in it. And
one may rescue
a round
cake
of dried figs,
even though it is very large,
and
one may rescue
a barrel
full
of wine. And one may
even
say to others: Come and rescue for yourselves. And if
the people who rescue with him were
clever, they make a calculation with him after Shabbat
in order to receive payment for the items that they rescued.
Shabbat 120a:2
Rabbi Shimon ben Pazi said
that
Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and
the movement of
constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork”
(Isaiah 5:12). And
Rabbi Shmuel bar Naḥmani said
that
Rabbi Yoḥanan said: From where
is it derived
that
there is
a mitzva
incumbent
upon a person to calculate astronomical seasons and
the movement of
constellations? As it was stated:…
Shabbat 75a:4
The Gemara addresses the basis of the
halakha
mentioned above:
And is it speaking
about proscribed activities
prohibited
on Shabbat?
But Rav Ḥisda and Rav Hamnuna both said: It is permitted to make calculations pertaining to a mitzva on Shabbat, and Rabbi Elazar said
that this means that
one may apportion charity for the poor on Shabbat. And Rabbi Ya’akov bar Idi said
that
Rabbi Yoḥanan said: One may attend to
activities necessary for
saving a life or for communal needs on Shabbat…
Shabbat 150a:11-150b:1
The Gemara relates an incident when Rabbi Yoḥanan checked his luck based on a child’s verse. During
all the years
when
Rav
lived in Babylonia,
Rabbi Yoḥanan,
who lived in Eretz Yisrael, would
write to him
and begin with the greeting:
To our Master who is in Babylonia. When
Rav
died,
Rabbi Yoḥanan
would write to Shmuel
and begin with the greeting:
To our colleague who is in Babylonia.
Shmuel
said: Does
Rabbi Yoḥanan
not know
any
matter in which I am his master?
Shmuel
wrote
and
sent to
Rabbi Yoḥanan the…
Chullin 95b:10
The Gemara interprets these verses homiletically.
“
Hamoshlim
”; these are
the people
who rule over [
hamoshlim
] their
evil
inclination.
They will say:
“Come to Heshbon,”
meaning:
Come and let us calculate the account of [
ḥeshbono
] the world,
i.e., the financial
loss
incurred by the fulfillment of
a mitzva in contrast to its reward, and the reward
for committing
a transgression,
i.e., the pleasure and gain received,
in contrast to the loss it
entails…
Bava Batra 78b:13-14
“And the city was breached.” It is written,
on the Ninth of the month the city was breached
, and you are saying so? Rebbi Tanḥum bar Ḥanilai said, here is an erroneous computation. That is what is written,
it was in the eleventh year, on the first of the month, was the Eternal’s word to me, saying: Son of man, since Tyre said about Jerusalem hurrah
. What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Ellul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation…
Jerusalem Talmud Taanit 4:5:5
HALAKHAH:
“By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for
seah
. Not only a
seah
, from where a three-
qab
, half a three-
qab
, half a
qab
, a quarter [
qab
], a
toman
, half a
toman
, or an
ukla
? The verse says, “for all that is in a
seah
, breaks the
seah
noisily;” he added many
seot
here…
Jerusalem Talmud Sotah 1:7:2
Another matter, “they brought the Tabernacle” – that is what is written: “Emerge, daughters of Zion, and look at King Solomon, with the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). When was this verse stated? On the day that the Tabernacle was set up, when there was great celebration in Israel because the Holy One blessed be He rested amongst them. “Daughters of Zion [
tziyon
]” – the children who are conspicuously [
hametzuyanim
] Mine, as acknowledged by the idolaters…
Shemot Rabbah 52:5
Rabbi Dosa ben Horkinas
disagreed and
said: They are false witnesses; how can
witnesses
testify that a woman gave birth and the next day her belly is between her teeth,
i.e., she is obviously still pregnant? If the new moon was already visible at its anticipated time, how could it not be seen a day later?
Rabbi Yehoshua said to him: I see
the logic of
your statement;
the New Moon must be established a day later. Upon hearing that Rabbi Yehoshua had challenged his ruling…
Rosh Hashanah 25a:3
§
The Sages taught:
What is the definition of the
soothsayer
mentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10)?
Rabbi Shimon says: This is one who applies seven types of semen [
zekhur
] to
one’s
eye
in order to perform sorcery.
And the Rabbis say: This is one who deceives the eyes,
as though he is performing sorcery.
Rabbi Akiva says: This is one who calculates
the fortune of
times and hours, and says,
for example:
Today is
a
propitious
day
for going away
on a journey…
Sanhedrin 65b:19
The Gemara asks:
What
is the meaning of the phrase
“And it declares [
veyafe’aḥ
] of the end, and does not lie”? Rabbi Shmuel bar Naḥmani says
that
Rabbi Yonatan says: May those who calculate the end of days be cursed [
tippaḥ
], as they would say once the end
of days that they calculated
arrived and
the Messiah
did not come,
that
he will no longer come
at all.
Rather,
the proper behavior is to continue to
wait for his
coming,
as it is stated: “Though it tarry, wait for it…
Sanhedrin 97b:9
MISHNAH:
If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to
ḥallah
and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to
ḥallah
and a person may not satisfy his Passover obligation with it.
If somebody takes sourdough from a dough from which no
ḥallah
was taken and adds it to dough from which
ḥallah
was taken, if he can provide for it from another place he should take in proportion; otherwise he should take
ḥallah
for everything…
Jerusalem Talmud Challah 3:5:1
And,
if so,
what is different during childbirth?
Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins.
Rava said:
If
the ox fell, sharpen the knife
to slaughter it.
Abaye said:
If
the maidservant’s insolence abounds, she will be struck by a single blow
as punishment for all her sins…
Shabbat 32a:2
§ The second verse in Esther states:
“In those days when the king
Ahasuerus
sat
on the throne of his kingdom” (Esther 1:2), implying that the events to follow took place during the first year of his reign;
and
one verse
afterward it is written: “In the third year of his reign”
(Esther 1:3), indicating that it was the third year, not the first.
Rava said:
There is no contradiction.
What is
the meaning of
“when he sat” [
keshevet
]?
It is intended to indicate that he acted not immediately upon his rise to the throne…
Megillah 11b:6
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