1. Hebrew Bible, Isaiah, 58.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228| 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", | 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", |
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| 2. Mishnah, Avot, 5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228 |
3. Mishnah, Sanhedrin, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228| 3.6. "כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ, וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ אֱמֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה. אִם אָמַר, הוּא אָמַר לִי שֶׁאֲנִי חַיָּב לוֹ, אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר, בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז. וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, זַכַּאי. שְׁנַיִם אוֹמְרִים חַיָּב, וְאֶחָד אוֹמֵר זַכַּאי, חַיָּב. אֶחָד אוֹמֵר זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין: \n", | 3.6. "How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges.", |
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| 4. Palestinian Talmud, Sanhedrin, 2.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 229 |
5. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228| 23a. אתו אומני ויתבי תותייהו ואתו עורבי אכלי דמא וסלקי אבי תאלי ומפסדי תמרי אמר להו רב יוסף אפיקו לי קורקור מהכא א"ל אביי והא גרמא הוא אמר ליה הכי אמר רב טובי בר מתנה זאת אומרת גרמא בניזקין אסור,והא אחזיק [להו] הא אמר רב נחמן אמר רבה בר אבוה אין חזקה לנזקין ולאו איתמר עלה רב מרי אמר בקוטרא ורב זביד אמר בבית הכסא אמר ליה הני לדידי דאנינא דעתאי כי קוטרא ובית הכסא דמו לי: , big strongמתני׳ /strong /big מרחיקין את השובך מן העיר חמשים אמה ולא יעשה אדם שובך בתוך שלו אלא אם כן יש לו חמשים אמה לכל רוח רבי יהודה אומר בית ארבעת כורין מלא שגר היונה ואם לקחו אפילו בית רובע הרי הוא בחזקתו: , big strongגמ׳ /strong /big חמשים אמה ותו לא ורמינהי אין פורסין נשבין ליונים אלא אם כן היה רחוק מן הישוב שלשים ריס,אמר אביי מישט שייטי טובא וכרסייהו בחמשים אמתא מליא ומישט שלשים ריס ותו לא והתניא ובישוב אפילו מאה מיל לא יפרוס רב יוסף אמר בישוב כרמים,רבא אמר בישוב שובכין ותיפוק ליה משום שובכין גופייהו איבעית אימא דידיה ואיבעית אימא דכנעני ואיבעית אימא דהפקר:,רבי יהודה אומר בית ארבעת כורין וכו': אמר רב פפא ואיתימא רב זביד זאת אומרת טוענין ללוקח וטוענין ליורש,יורש תנינא הבא משום ירושה אינו צריך טענה לוקח איצטריכא ליה לוקח נמי תנינא לקח חצר ובה זיזין וגזוזטראות הרי זה בחזקתה,צריכא דאי אשמעינן התם גבי רשות הרבים דאימור כונס לתוך שלו הוא אי נמי אחולי אחול בני רשות הרבים גביה אבל הכא לא,ואי אשמעינן הכא דכיון דיחיד הוא אימא פיוסיה פייסיה אי נמי אחולי אחיל גביה אבל רבים מאן פייס ומאן שביק אימא לא צריכא:,הרי הוא בחזקתו: והא אמר רב נחמן אמר רבה בר אבוה אין חזקה לנזקין רב מרי אמר בקוטרא רב זביד אמר בבית הכסא: | 23a. b bloodletters /b would b come and sit beneath them /b and perform their work there, b and crows /b would b come, eat the blood, and fly up to the palm trees and damage the dates. Rav Yosef said to /b the bloodletters: b Remove these crowing /b birds b from here, /b i.e., leave in order to avoid further damage. b Abaye said to him: But it is an indirect /b action, as the bloodletters themselves are not damaging the dates. Rav Yosef b said to him /b that b Rav Tovi bar Mattana said /b as follows: b That is to say /b that it b is prohibited /b to cause even b indirect damage. /b ,Abaye said to Rav Yosef: b But they have established an acquired privilege /b to use that particular spot for their work. Rav Yosef replied: b Doesn’t Rav Naḥman say /b that b Rabba bar Avuh says: There is no acquired privilege /b of use b in /b cases of b damage, /b i.e., an established situation may not be allowed to continue in the event that damage results. Abaye inquired further: b But wasn’t it stated with regard to that /b statement of Rav Naḥman that b Rav Mari said /b it is referring specifically b to smoke, and Rav Zevid said /b it is referring b to a bathroom? /b In other words, this principle was stated specifically in the context of damage caused by these substances. Rav Yosef b said to him: For me, as I am sensitive, these are like smoke and a bathroom to me, /b which is why I have the right to demand that the bloodletters leave., strong MISHNA: /strong b One must distance a dovecote fifty cubits from the city /b to prevent doves from eating seeds in the town. b And a person should not establish a dovecote within his own /b property b unless he has fifty cubits in each direction /b between the dovecote and the edge of his property. b Rabbi Yehuda says /b that one must have surrounding the dovecote the b area required for sowing four i kor /i /b of seed on each side, which generally extends b as far as a dove flies /b in a single flight. b And if one bought /b the dovecote with the land, b he has the acquired privilege /b of its use b even if /b it has surrounding it only the b area required for sowing a quarter- i kav /i of seed [ i beit rova /i ] /b around it, and he need not remove it from there., strong GEMARA: /strong The Gemara asks: Must one distance a dovecote only b fifty cubits /b from the city b and no more? /b Is that as far as one can expect a dove to fly? b And /b the Gemara b raises a contradiction /b from a mishna ( i Bava Kamma /i 79b): One b may spread out traps [ i neshavin /i ] for doves only if /b this was performed b at a distance of /b at least b thirty i ris /i , /b or four i mil /i , which is eight thousand cubits, b from /b any b settled area, /b to avoid catching birds that belong to another. Apparently, doves fly a distance of thirty i ris /i , whereas the mishna here states fifty cubits., b Abaye said: /b Doves do b fly great distances, /b which is why one must avoid catching others’ birds by keeping traps thirty i ris /i away from settled areas. b But /b as they eat along their way, b their stomachs are filled /b after a distance of b fifty cubits, /b at which point they will do no more damage to seeds. The Gemara asks: b And do they fly /b only b thirty i ris /i and no more? But isn’t it taught /b in a i baraita /i : b And in a settled area, /b one b may not spread out /b a trap b even /b if the area under his control extends as far as b one hundred i mil /i /b in each direction? b Rav Yosef says: /b That i baraita /i is referring b to a settled area of vineyards, /b i.e., a contiguous region of vineyards and gardens. In that case the doves pass from place to place even over a great distance., b Rava said: /b The i baraita /i is referring b to a settled area of dovecotes, /b i.e., where many dovecotes are distributed. The Gemara asks: b And /b according to Rava, b let /b the i tanna /i b derive /b that one may not establish a new dovecote there b due to /b the other b dovecotes themselves, /b as he will trap doves belonging to others. The Gemara answers: b If you wish, say /b that this is referring to b his own /b dovecotes. b And if you wish, say /b it is referring to the dovecotes of b a gentile, /b whose property one is not obligated to protect from harm. b And if you wish, say /b it is referring b to ownerless /b dovecotes.,§ b Rabbi Yehuda says /b that one must have surrounding the dovecote the b area required for sowing four i kor /i /b of seed on each side, which is as far as a dove flies in a single flight. And if one bought the dovecote with the land, he has the acquired privilege of its use. b Rav Pappa said, and some say /b it was b Rav Zevid: That is to say /b that a court b issues a claim /b on behalf b of a buyer, and issues a claim /b on behalf b of an heir. /b This is referring to the i halakha /i of taking possession. If one has been physically in possession of an item for a period of time, generally three years, this serves as proof that he is in fact the legal owner. This possession must be accompanied by a claim of how one acquired the item; he cannot simply state that no one protested his possessing the item for three years. Rav Pappa is saying that the court will lodge a claim on behalf of a buyer or heir that they acquired the item from someone who was the owner, just as here the court assumes that the previous owner of the dovecote came to an agreement with his neighbors that he may use it.,The Gemara asks: Why is it necessary for Rav Pappa to state this i halakha /i ? b We /b already b learn /b this with regard to b an heir /b (41a): In the case of land b that comes as an inheritance, one is not required to make a claim /b as to how the land came into his benefactor’s possession when one’s ownership of the land is challenged. The Gemara answers: b It was necessary for him /b to state this i halakha /i with regard to b a buyer. /b The Gemara asks: With regard to b a buyer as well, we learn /b this in a mishna (60a): If one b bought a courtyard in which there are projections and balconies [ i ugzuztraot /i ] /b extending into the public domain, this courtyard b retains its presumptive status, /b i.e., the owner has the acquired privilege of their use, and the court does not demand their removal.,The Gemara answers: It was b necessary /b for the i tanna /i of the mishna to state this i halakha /i in both cases, b as, if he had taught us this /b only b there, /b in that mishna, one might have said that it applies specifically b with regard to /b a protrusion or a balcony that extends into b the public domain, as /b one can b say /b that perhaps b it is /b a case where the seller had b drawn back into his own /b land before adding the projections and balconies, and they in fact do not extend into the public thoroughfare. b Alternatively, /b perhaps b the public waived /b their right b to him /b and allowed him to place them over the common area, as otherwise they would have protested. b But here, /b where he causes damage to private individuals, one might have thought that the buyer does b not /b have a privilege of use, and therefore the mishna teaches us otherwise., b And if he had taught this /b only in the mishna b here, /b one might b say /b that b since /b the party potentially suffering damage b is an individual, /b the owner of the dovecote b appeased /b his neighbor by paying him to permit him to construct it. b Alternatively, /b the neighbor might have b waived /b his right b to him. But /b in a case where damage is caused to b the public, /b one might argue: b Whom did he appease, and who yielded /b to him? Consequently, one might b say /b that the purchaser does b not /b retain the privilege of use. Therefore, it is b necessary /b for the i tanna /i to state the i halakha /i in this case as well.,§ The mishna teaches that if one bought the dovecote with the land, b he has the acquired privilege /b of use. The Gemara asks: b But doesn’t Rav Naḥman say /b that b Rabba bar Avuh says: There is no acquired privilege /b of use b for /b cases of b damage? /b Why should he retain his acquired privilege of use when his doves cause damage? b Rav Mari said: /b Rav Naḥman’s statement is referring specifically b to smoke, /b which causes serious damage, and that is why it overrides an acquired privilege. b Rav Zevid said: /b It is referring b to a bathroom, /b whose odor is particularly strong. |
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6. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 229| 60a. מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה' מסיפיה לרישיה מדריש נכון לבו בטוח בה' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי' קציני סדום וגו',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי' אלהי שהצלתני מן האור,ר' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם | 60a. The Gemara deduces: This proves b by inference that if he purchases /b a new object b and then purchases /b a similar object, b everyone agrees that he is not required to recite a blessing, /b as he has already recited a blessing over the purchase of that type of item., b Some say /b a different version of this dispute: b Rav Huna said: They only taught /b that one recites the blessing: Who has given us life, on a new vessel b if he did not purchase /b that item in the past b and purchased /b the item now, for the first time. b However, if he purchased /b that item in the past b and purchased /b the item b again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased /b that item in the past b and purchased /b a similar item b again, he must recite a blessing. /b This proves b by inference that if one /b already b has /b a vessel b and /b then b purchased /b similar vessels, b everyone agrees that he must recite a blessing. /b ,The Gemara b raises an objection /b based on what was taught in a i baraita /i : One who b built a new house and does not /b already b own a similar /b house, b or purchased new vessels and does not /b already b own similar /b vessels, b must recite a blessing. /b However, if b he /b already b owns a similar /b one, b he need not recite a blessing, /b this is b the statement of Rabbi Meir. Rabbi Yehuda, /b on the other hand, b says: In either case, he must recite a blessing. /b ,The Gemara asks: b Granted, according to the first version /b of the dispute between Rav Huna and Rabbi Yoḥa, one could say that b Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Meir, and /b that b Rabbi Yoḥa /b holds b in accordance with /b the opinion of b Rabbi Yehuda. However, according to the latter version /b of the dispute, b granted, Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Yehuda, but in accordance with whose /b opinion b did Rabbi Yoḥa state /b his opinion? His statement b is neither in accordance with /b the opinion of b Rabbi Meir nor in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara responds: b Rabbi Yoḥa /b could have b said to you: The same is true according to Rabbi Yehuda’s /b opinion; in a case where b one has purchased /b an item in the past b and purchased /b a similar item b again, he must recite a blessing. /b The fact b that they /b only b disagreed with regard to /b a case b where he /b already b owned /b similar vessels b and he purchased /b new ones does not indicate that this is their only disagreement. The dispute was presented in this way b to convey the far-reaching nature of Rabbi Meir’s /b opinion b ; even /b in a case where b one purchased /b an item b while owning a /b similar item, b he need not recite a blessing; all the more so /b in a case where b he purchased /b an item b and then purchased /b a similar item b again, he need not recite a blessing. /b ,The Gemara asks: b And /b if that is the reason for presenting the dispute in this manner, b let them disagree with regard to /b a case b where one purchased /b an item in the past b and /b then b purchased /b a similar item b again, /b where according to Rabbi Meir b one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s /b opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because b the strength of leniency is preferable. /b ,We learned in the mishna: b One recites a blessing for the bad /b that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where a dam was breached /b and water flowed b onto one’s land, despite /b the fact b that this will /b ultimately b be beneficial for him, for his land will be covered with sediment /b from the flowing water b which will enhance /b the quality of his soil, b it is /b nonetheless b bad at present. /b ,One must recite a blessing b for the good /b that befalls him just as for the bad.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where one found a lost object, despite /b the fact b that it is /b ultimately b bad for him /b because b if the king heard about it, he would /b certainly b take it from him. /b At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, b it is favorable at present. /b ,We learned in the mishna: b One whose wife was pregt and he said: May it be /b God’s b will that /b my wife b will give birth /b to a male child, b it is a vain prayer. /b , b Is a prayer /b in that case b ineffective? Rav Yosef raises an objection /b based on a i baraita /i : It is stated: b “And afterwards she bore a daughter, and called her name Dina” /b (Genesis 30:21). The Gemara asks: b What is /b meant by the addition of the word: b Afterwards? /b What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? b Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, /b and b if this /b fetus b is male, my sister /b Rachel b will not /b even b be /b the equivalent b of one the maidservants; immediately /b the fetus b was transformed into a daughter, as it is stated: And she called her name Dina; /b meaning she named her after her judgment [din]. The Gemara rejects this: b One does not mention miraculous acts /b to teach general i halakha /i .,The Gemara introduces an alternative explanation: b And if you wish, say /b instead that the b story of Leah /b and her prayer with regard to the fetus b was within forty days /b of conception. b As it was taught /b in a i baraita /i : During b the first three days /b after intercourse, b one should pray that /b the seed b not putrefy, /b that it will fertilize the egg and develop into a fetus. b From the third /b day b until the fortieth, one should pray that it will be male. From the fortieth /b day b until three months, one should pray that it will not be /b deformed, in the shape of a b flat fish, /b as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. b From the third month until the sixth, one should pray that it will not be stillborn. /b And b from the sixth /b month b until the ninth, one should pray that it will be emerge safely. /b Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: b Is prayer effective /b for that purpose? b Didn’t Rav Yitzḥak, son of Rav Ami, say: /b The tradition teaches that the gender of the fetus is determined at the moment of conception. If the b man emits seed first, /b his wife b gives birth to a female; /b if the b woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” /b (Leviticus 12:2). The Gemara answers: b With what are we dealing here? /b We are dealing b with a case where they both emit seed simultaneously. /b In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: b One who was walking along the way /b and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer., b The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that /b the scream b is not /b coming b from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” /b (Psalms 112:7). b Rava said: Any way that you interpret this verse, /b its meaning is clear. b It /b can be b interpreted from beginning to end /b or b it /b can be b interpreted from end to beginning. /b The Gemara explains: b It /b can be b interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? /b Because b his heart is steadfast, trusting in the Lord. /b The Gemara continues: b And it /b can be b interpreted from end to beginning: /b One whose b heart is steadfast, trusting in the Lord /b is a person who b shall not be afraid of evil tidings. /b ,The Gemara relates: b This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. /b Rabbi Yishmael b saw that /b the student b was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, /b trembling has seized the ungodly” (Isaiah 33:14). The student b replied: And is it not written: “Happy is the man that fears always” /b (Proverbs 28:14)? Rabbi Yishmael b said to him: That /b verse b is written with regard to matters of Torah, /b that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: b Yehuda bar Natan was coming and going after Rav Hamnuna. /b Yehuda bar Natan b sighed; /b Rav Hamnuna b said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” /b (Job 3:25)? He responded: b Is it not said: “Happy is the man who fears always”? /b Rav Hamnuna answered: b That /b verse b is written with regard to matters of Torah. /b , b We learned /b in the mishna: b One who enters a large city /b recites two prayers; Ben Azzai says he recites four prayers., b The Sages taught /b the details of Ben Azzai’s teaching in a i baraita /i : br b Upon his entrance /b to the city b what does he recite? /b br b May it be Your will, O Lord my God, that You bring me into this city to peace. /b br After b he entered /b the city, b he recites: I thank You, O Lord my God /b , b that You brought me into this city to peace. /b br When he b seeks to leave /b the city, b he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. /b br After b he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; /b br b and just as You took me out to peace, /b br b so too lead me to peace, support me to peace, direct my steps to peace, /b br b and rescue me from the hand of any enemy or /b those b lying in ambush along the way. /b , b Rav Mattana said: This was taught only with regard to a city where /b criminals b are not tried and executed, /b as in a place like that he may be killed without trial. b However, in a city where /b criminals b are tried and executed, /b these prayers b do not apply, /b as if one is not guilty he will not be harmed., b Some say /b that b Rav Mattana said /b the opposite: b Even in a city where /b criminals b are tried and executed /b one must pray for mercy, b as sometimes he may not encounter a person who will plead in his favor. /b , b The Sages taught: One who enters a /b Roman b bathhouse, /b where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, b says: /b br b May it be Your will, O Lord my God, that you save me from this and similar /b matters, br b and do not let ruin or iniquity befall me, /b br b and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions. /b , b Abaye said: One should not say: /b If ruin befalls me, b so as not to open his mouth to Satan /b and provoke him. b As Rabbi Shimon ben Lakish said and as it was taught /b in a i baraita /i b in the name of Rabbi Yosei: One should never open his mouth to Satan /b by raising, at his own initiative, the possibility of mishap or death., b Rav Yosef said: What is the verse /b that alludes to this? b As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” /b (Isaiah 1:9), after which b what did /b the prophet b reply to them? “Hear the word of the Lord, rulers of Sodom; /b give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: b When he emerges /b from the bathhouse, b what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire. /b ,The Gemara relates: b Rabbi Abbahu entered a bathhouse when the bathhouse /b floor b collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. /b He held one or two people in his arm, with others holding on them and so on, so that all were saved. b He said: This is /b confirmation of the statement b of Rav Aḥa, /b who said that one should offer thanks upon leaving the bathhouse safely., b As Rav Aḥa said: One who enters to let blood says: /b br b May it be Your will, O Lord my God, /b br b that this enterprise be for healing and that You should heal me. /b br b As You are a faithful God of healing and Your healing is truth. /b br b Because it is not the way of people to heal, but they have become accustomed. /b br Rav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God., b Abaye /b responded and b said: One should not say this, as /b it was b taught /b in b the school of Rabbi Yishmael /b that from the verse, b “And shall cause him to be thoroughly healed” /b (Exodus 21:19), b from here /b we derive b that permission is granted to a doctor to heal. /b The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: b When one stands /b after having let blood, b what does he say? Rav Aḥa said: /b He recites in gratitude: b Blessed…Who heals without payment. /b |
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7. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 228| 54b. ארבע מאה זוזי מן חמרא לברת אייקר חמרא אמר רב יוסף רווחא ליתמי,קריביה דרבי יוחנן הוה להו איתת אבא דהוה קמפסדה מזוני אתו לקמיה דרבי יוחנן אמר להו איזילו ואמרו ליה לאבוכון דנייחד לה ארעא למזונה,אתו לקמיה דריש לקיש אמר להו כל שכן שריבה לה מזונות אמרו ליה והא רבי יוחנן לא אמר הכי אמר להו זילו הבו לה ואי לא מפיקנא לכו רבי יוחנן מאונייכו אתו לקמיה דרבי יוחנן אמר להו מה אעשה שכנגדי חלוק עלי,אמר רבי אבהו לדידי מפרשא לי מיניה דרבי יוחנן אמר למזונות ריבה לה מזונות אמר במזונות קצץ לה מזונות:, br br big strongהדרן עלך נערה /strong /big br br,מתני׳ big strongאף /strong /big על פי שאמרו בתולה גובה מאתים ואלמנה מנה אם רצה להוסיף אפי' מאה מנה יוסיף נתארמלה או נתגרשה בין מן הארוסין בין מן הנשואין גובה את הכל רבי אלעזר בן עזריה אומר מן הנשואין גובה את הכל מן האירוסין בתולה גובה מאתים ואלמנה מנה שלא כתב לה אלא על מנת לכונסה,רבי יהודה אומר אם רצה כותב לבתולה שטר של מאתים והיא כותבת התקבלתי ממך מנה ולאלמנה מנה והיא כותבת התקבלתי ממך חמשים זוז רבי מאיר אומר כל הפוחת לבתולה ממאתים ולאלמנה ממנה הרי זו בעילת זנות:, big strongגמ׳ /strong /big פשיטא מהו דתימא קיצותא עבדו רבנן שלא לבייש את מי שאין לו קמ"ל:,[אם רצה להוסיף כו']: רצה לכתוב לה לא קתני אלא רצה להוסיף מסייע ליה לר' איבו אמר רבי ינאי דאמר ר' איבו אמר רבי ינאי תנאי כתובה ככתובה דמי,נפקא מינה למוכרת ולמוחלת למורדת,ולפוגמת לתובעת ולעוברת על דת | 54b. b Four hundred dinars of /b this b wine /b you should give b to /b my b daughter, /b and b the wine /b subsequently b appreciated /b in value, so that some money remained. b Rav Yosef said: /b The b gain /b goes b to the /b male b orphans, /b i.e., they are entitled to the leftover sum.,The Gemara relates: b The relatives of Rabbi Yoḥa had a wife of /b their b father who would diminish /b his resources by spending wastefully on her b sustece. They came before Rabbi Yoḥa /b to ask his advice. b He said to them: Go and say to your father that he should set aside /b a certain portion of b land for her sustece. /b If she agrees to accept this land for her sustece she has thereby relinquished her claim to the rest of the estate.,After their father died, b they came before Reish Lakish /b for his ruling, and he b said to them: All the more so, he has increased /b the sources of b sustece /b available b to her. /b In other words, they are still obligated to support her from their father’s estate according to the lifestyle she is accustomed to living, and if they do not, she may use the field to supplement what they give her. b They said to him: But Rabbi Yoḥa did not say so. He said to them: Go /b and b give her /b all she requires, b and if not, I will remove for you Rabbi Yoḥa from your ears, /b i.e., I will treat you so harshly that you will forget Rabbi Yoḥa’s ruling. b They approached Rabbi Yoḥa /b to complain, but b he said to them: What can I do? /b I cannot impose my opinion, b as /b a man b equal to me disagrees with me. /b , b Rabbi Abbahu said: /b This matter b was explained to me personally by Rabbi Yoḥa. /b All depends on the husband’s description of the land. If b he said /b that he is giving her land b for /b her b sustece, he has /b thereby b increased /b the sources of b sustece /b available b to her. /b He will continue to provide her sustece, but if that amount is insufficient he has also set aside an area of land specifically for that purpose. However, if b he said /b to her that he is designating the land b as /b her b sustece, he has /b thereby b fixed /b this plot of land as the only source of b sustece /b available b to her, /b and she can take no more.,, strong MISHNA: /strong b Although they said /b as a principle that b a virgin collects two hundred /b dinars as payment for her marriage contract b and /b that b a widow /b collects b one hundred dinars, if /b the husband b wishes to add even /b an additional b ten thousand /b dinars, b he may add /b it. If b she is /b then b widowed or divorced, whether from betrothal /b or b whether from marriage, she collects the entire /b amount, including the additional sum. b Rabbi Elazar ben Azarya says: /b If she is widowed or divorced b from marriage, she collects the total /b amount, but if she is widowed or divorced b from betrothal, a virgin collects two hundred /b dinars b and a widow one hundred /b dinars. This is b because he wrote /b the additional amount b for her /b in the marriage contract b only in order to marry her. /b , b Rabbi Yehuda says /b a related i halakha /i with regard to the marriage contract: b If he wishes, he may write for a virgin a document for two hundred /b dinars as is fitting for her, b and she may /b then b write /b a receipt stating: b I received one hundred dinars from you. /b Even though she has not actually received the money, the receipt serves as a means for her to waive half of the amount due to her for her marriage contract. According to Rabbi Yehuda, the ficial commitment in the marriage contract is a right due to the wife, which she may waive if she chooses to do so. b And /b similarly, b for a widow /b he may write b one hundred dinars /b in the contract b and she may write /b a receipt stating: b I received from you fifty dinars. /b However, b Rabbi Meir says: /b It is prohibited to do this, as b anyone who reduces /b the amount of the marriage contract to less than b than two hundred /b dinars b for a virgin or one hundred dinars for a widow, this /b marital relationship amounts to b licentious sexual relations /b because it is as if he did not write any marriage contract at all., strong GEMARA: /strong The mishna states that if he wishes to add to the obligation in the marriage contract, he may do so. The Gemara asks: b Isn’t /b it b obvious /b that if he wishes to add he may do so? The Gemara explains: b Lest you say /b that b the Sages instituted a fixed /b ceiling on the amount one may designate in the marriage contract, in order b not to embarrass one who does not have /b sufficient funds, the mishna therefore b teaches us /b that the Sages were not specific about this. If he wishes to add to the amount, he may do so.,§ The mishna states that b if he wishes to add /b even ten thousand dinars to the marriage contract, he may do so. The Gemara comments: b It does not teach: He wishes to write for her, rather: He wishes to add. /b This language indicates that the additional sum he wrote is added to the marriage contract itself, as opposed to being an independent obligation. b This supports /b the opinion of b Rabbi Aivu, /b who said what b Rabbi Yannai said, as Rabbi Aivu said /b that b Rabbi Yannai said: The stipulation in the marriage contract /b as well as additional amounts he chooses to add to the contract b are comparable to the marriage contract /b itself.,This principle produces b a practical difference /b with regard to many issues. It is relevant b to one who sells /b her marriage contract, indicating that such a sale includes the additional sum of the marriage contract; b and to one who waives /b her marriage contract to her husband or his heirs, teaching that the additional sum is included in this relinquishing of rights to payment of the contract; and b to a rebellious /b woman, from whom the court deducts a specific amount from her marriage contract each week until there is nothing left. These deductions come from the additional sum as well., b And /b this principle also results in a practical difference b to one who vitiates /b her marriage contract, as one who states that she received part of the payment for her marriage contract does not receive the remainder without taking an oath, and the additional sum is included in this i halakha /i ; b to one who demands /b payment for her marriage contract, as the Sages ruled that from the time she begins to demand the payment she waives her right to further sustece, and this applies with regard to one who demands the additional sum as well; b and to one who violates the precepts /b of i halakha /i or of Jewish custom, who may be divorced without receiving payment for her marriage contract, including the additional sum. |
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8. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228| 29a. קרובים ונתרחקו הוו אתו לקמיה לדינא אמר להו פסילנא לכו לדינא,אמרו ליה מאי דעתיך כר' יהודה אנן מייתינן איגרתא ממערבא דאין הלכה כרבי יהודה,אמר להו אטו בקבא דקירא אידבקנא בכו דלא קאמינא פסילנא לכו לדינא אלא משום דלא צייתיתו דינא:,אוהב זה שושבינו וכו':,וכמה אמר ר' אבא אמר רבי ירמיה אמר רב כל שבעת ימי המשתה ורבנן משמיה דרבא אמרי אפילו מיום ראשון ואילך:,השונא כל שלא דבר כו': ת"ר (במדבר לה, כג) והוא לא אויב לו יעידנו (במדבר לה, כג) ולא מבקש רעתו ידיננו,אשכחן שונא אוהב מנלן,קרי ביה הכי והוא לא אויב לו ולא אוהב לו יעידנו ולא מבקש רעתו ולא טובתו ידיננו,מידי אוהב כתיב אלא סברא הוא אויב מאי טעמא משום דמרחקא דעתיה אוהב נמי מקרבא דעתיה,ורבנן האי לא אויב לו ולא מבקש רעתו מאי דרשי ביה,חד לדיין,אידך כדתניא אמר רבי יוסי ברבי יהודה והוא לא אויב לו ולא מבקש רעתו מכאן לשני תלמידי חכמים ששונאין זה את זה שאין יושבין בדין כאחד:, big strongמתני׳ /strong /big כיצד בודקים את העדים היו מכניסין אותן לחדר ומאיימין עליהן ומוציאין את כל האדם לחוץ ומשיירין את הגדול שבהן,ואומרים לו אמור היאך אתה יודע שזה חייב לזה אם אמר הוא אמר לי שאני חייב לו איש פלוני אמר לי שהוא חייב לו לא אמר כלום עד שיאמר בפנינו הודה לו שהוא חייב לו מאתים זוז,ואחר כך מכניסין את השני ובודקין אותו אם נמצאו דבריהן מכוונין נושאין ונותנין בדבר,שנים אומרים זכאי ואחד אומר חייב זכאי שנים אומרים חייב ואחד אומר זכאי חייב אחד אומר חייב ואחד אומר זכאי אפילו שנים מזכין או שנים מחייבין ואחד אומר איני יודע יוסיפו הדיינין,גמרו את הדבר היו מכניסין אותן הגדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב,ומניין לכשיצא לא יאמר אני מזכה וחביריי מחייבים אבל מה אעשה שחביריי רבו עלי על זה נאמר ((ויקרא יט, טז) לא תלך רכיל בעמך ואומר) (משלי יא, יג) הולך רכיל מגלה סוד:, big strongגמ׳ /strong /big היכי אמרי' להו אמר רב יהודה הכי אמרינן להו (משלי כה, יד) נשיאים ורוח וגשם אין איש מתהלל במתת שקר,אמר (ליה) רבא יכלי למימר שב שני הוה כפנא ואבבא אומנא לא חליף,אלא אמר רבא אמרינן להו (משלי כה, יח) מפץ וחרב וחץ שנון איש עונה ברעהו עד שקר,אמר (ליה) רב אשי יכלי למימר שב שני הוה מותנא ואיניש בלא שניה לא שכיב,אלא אמר רב אשי אמר לי נתן בר מר זוטרא אמרינן להו סהדי שקרי אאוגרייהו זילי דכתיב (מלכים א כא, י) והושיבו שנים אנשים בני בליעל נגדו ויעידוהו לאמר ברכת אלהים ומלך:,אם אמר הוא אמר לי כו' עד שיאמרו בפנינו הודה לו שהוא חייב לו מאתים זוז:,מסייע ליה לרב יהודה דאמר רב יהודה אמר רב צריך שיאמר אתם עדיי,איתמר נמי א"ר חייא בר אבא א"ר יוחנן (מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר) משטה אני בך פטור,תניא נמי הכי מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר לו משטה אני בך פטור,ולא עוד אלא אפילו הכמין לו עדים אחורי גדר ואמר לו מנה לי בידך אמר לו הן רצונך שתודה בפני פלוני ופלוני אמר לו מתיירא אני שמא תכפיני לדין למחר אמר לו תניהו לי אמר לו משטה אני בך פטור,ואין טוענין למסית,מסית מאן דכר שמיה חסורי מיחסרא והכי קתני אם לא טען אין טוענין לו ובדיני נפשות אע"ג דלא טען טוענין לו ואין טוענין למסית,מאי שנא מסית אמר ר' חמא בר חנינא מפירקיה דרבי חייא בר אבא שמיע לי שאני מסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו,אמר רבי שמואל בר נחמן אמר רבי יונתן מניין שאין טוענין למסית מנחש הקדמוני דא"ר שמלאי הרבה טענות היה לו לנחש לטעון ולא טען ומפני מה לא טען לו הקב"ה לפי שלא טען הוא,מאי הוה ליה למימר דברי הרב ודברי תלמיד דברי מי שומעין דברי הרב שומעין,אמר חזקיה מניין שכל המוסיף גורע שנאמר (בראשית ג, ג) אמר אלהים לא תאכלו ממנו ולא תגעו בו,רב משרשיא אמר מהכא (שמות כה, י) אמתים וחצי ארכו,רב אשי אמר (שמות כו, ז) עשתי עשרה יריעות,אמר אביי לא שנו אלא דאמר משטה אני בך אבל אמר | 29a. b were relatives /b of his b and became not related /b to him, as Mar Ukva’s wife, who was their sister, died. b They came before him for judgment. /b Mar Ukva b said to them: I am disqualified from adjudicating for you. /b , b They said to /b Mar Ukva: b What is your opinion /b according to which you disqualify yourself? Do you rule b in accordance with /b the opinion of b Rabbi Yehuda, /b that since you have children we are still relatives? b We shall bring a letter from the West, /b Eretz Yisrael, b that /b the b i halakha /i /b is b not in accordance with /b the opinion of b Rabbi Yehuda. /b ,Mar Ukva b said to them: Is that to say /b that b I am stuck to you with a i kav /i of wax [ i kira /i ]? /b I agree b that /b we are not considered relatives; b I am saying that I am disqualified from adjudicating for you only because you will not obey the verdict, /b and I do not wish to participate in such judgment.,§ The mishna teaches that according to Rabbi Yehuda, one who loves or one who hates one of the litigants is disqualified from bearing witness. One who b loves /b one of the litigants; b this /b is referring to b his groomsman. /b ,The Gemara asks: b And /b for b how long /b is the groomsman disqualified? b Rabbi Abba says /b that b Rabbi Yirmeya says /b that b Rav says: /b Throughout b all of the seven days of feasting. And the Rabbis say in the name of Rava: Even from the first day /b after the wedding b and onward /b he is no longer disqualified; he is disqualified only on the wedding day itself.,§ The mishna teaches: b One who hates /b the litigant is referring to b anyone /b who, out of enmity, b did not speak /b with the litigant for three days. b The Sages taught /b in a i baraita /i : This i halakha /i is derived from the verse: “And he was not his enemy, neither sought his harm” (Numbers 35:23), that one about whom it can be stated: b “And he was not his enemy,” can testify about him. /b And one who b “neither sought his harm” can judge him. /b ,The Gemara asks: b We found /b a source for the disqualification of one who b hates; from where do we /b derive that one who b loves /b is disqualified?,The Gemara answers that one should b read into /b the verse b like this: /b One about whom it can be stated: b And he who was not his enemy nor one who loves him, can testify about him; /b and one who b neither sought his harm nor his favor can judge him. /b ,The Gemara asks: b Is: One who loves, written /b in the verse? How can the verse be read in this manner? b Rather, /b the extension of the disqualification to one who loves him as well b is /b based on b logical reasoning: What is the reason an enemy /b is disqualified from bearing witness? It is b because he feels a sense of aversion /b toward that individual and might testify falsely against him. A similar logic can be employed with regard to one who b loves, as well: He feels a sense of affinity /b toward that individual, and might testify falsely on his behalf.,The Gemara asks: b And what do the Rabbis, /b who do not agree with Rabbi Yehuda, b derive from this /b verse: b “And he was not his enemy, neither sought his harm”? /b ,The Gemara answers: b One /b part of the verse is necessary b for /b the i halakha /i that b a judge /b who loves or hates one of the litigants is disqualified. The Rabbis agree with this i halakha /i , as such a judge is naturally inclined to favor one of the litigants., b The other /b part of the verse is interpreted b in accordance with that which is taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: /b With regard to the verse b “And he was not his enemy, neither sought his harm,” /b it is derived b from here that two Torah scholars who hate each other cannot sit in judgment /b together b as one. /b Because of their hatred they will come to contradict each other’s rulings unjustly., strong MISHNA: /strong b How do /b the judges b examine the witnesses? They bring them into a room /b in the courthouse b and intimidate them /b so that they will speak only the truth. b And they take all the people, /b other than the judges, b outside /b so that they should not tell the other witnesses the questions the judges ask and the answers the first witness gives, b and they leave /b only b the eldest of /b the witnesses to testify first., b And they say to him: Say how /b exactly b you know that this /b litigant b owes money to that /b litigant, as the plaintiff claims. b If he said: /b The defendant b said to me: /b It is true b that I owe /b the plaintiff, or if he says: b So-and-so said to me that /b the defendant b owes /b the plaintiff, the witness b has said nothing /b and his testimony is disregarded. It is not valid testimony b unless he says: /b The defendant b admitted in our presence to /b the plaintiff b that he owes him, /b e.g., b two hundred dinars. /b By admitting to the debt in the presence of witnesses he renders himself liable to pay the amount that he mentioned., b And afterward they bring in the second /b witness b and examine him /b in the same manner. b If their statements are found to be congruent /b the judges then b discuss the matter. /b ,If the opinions of the judges are divided, as b two /b judges b say /b that the defendant is b exempt /b from payment b and one says /b he is b liable /b to pay, he is b exempt. /b If b two say /b he is b liable and one says /b he is b exempt, /b he is b liable. /b If b one says /b he is b liable and one says /b he is b exempt, /b or b even /b if b two /b of the judges b deem /b him b exempt or two /b of them b deem /b him b liable, and /b the other b one says: I do not know, /b the court b must add /b more b judges /b and then rule in accordance with the majority opinion. This is because the one who abstains is considered as though he is not a member of the court.,After the judges b finish the matter /b and reach a decision, b they bring in /b the litigants. b The greatest of the judges says: So-and-so, you are exempt /b from paying; or: b So-and-so, you are liable /b to pay., b And from where /b is it derived that b when /b the judge b leaves /b the courtroom b he may not say: I deemed /b you b exempt and my colleagues deemed /b you b liable, but what can I do, as my colleagues outnumbered me /b and consequently you were deemed liable? b About this it is stated: “You shall not go as a talebearer among your people” /b (Leviticus 19:16), b and it says: “One who goes about as a talebearer reveals secrets, /b but one who is of a faithful spirit conceals a matter” (Proverbs 11:13)., strong GEMARA: /strong The mishna teaches that the judges intimidate the witnesses. The Gemara asks: b What do we say to them? Rav Yehuda says /b that b this /b is what b we say to them: /b It is stated: b “As clouds and wind without rain, so is he who boasts himself of a false gift” /b (Proverbs 25:14). In other words, there will be no rain and no blessing from your deeds if you lie., b Rava said to him: /b If so, false witnesses b can say /b to themselves that they do not have to worry about this punishment, according to the folk saying: b Seven years there was a famine, but over the craftsman’s door it did not pass. /b If the witnesses are not farmers, they do not need to worry over lack of rain. Consequently, they will disregard this concern., b Rather, Rava said /b that b we say /b this verse b to them: “As a hammer, and a sword, and a sharp arrow, so is a man who bears false witness against his neighbor” /b (Proverbs 25:18), meaning that a false witness will die prematurely., b Rav Ashi said to him: /b Here too, false witnesses b can say /b to themselves a folk saying: b Seven years there was a pestilence, but a man /b who has b not /b reached b his years did not die; /b everyone dies at his predestined time. Therefore, they will disregard this concern as well.,The Gemara presents another suggestion: b Rather, Rav Ashi said: Natan bar Mar Zutra said to me /b that b we say to them /b that b false witnesses are belittled /b even b by those who hire them, /b and all the more so by others; b as it is written /b that Jezebel said when she ordered witnesses to be hired to testify against Naboth: b “And set two men, base fellows, before him, and let them bear witness against him, saying: You cursed God and the king” /b (I Kings 21:10). Even Jezebel, who gave the orders to hire them, called them “base fellows.”,§ The mishna teaches that b if /b the witness b said: /b The defendant b said to me: /b It is true that I owe him, his testimony is disregarded b unless he says: /b The defendant b admitted in our presence to /b the plaintiff b that he owes him two hundred dinars. /b ,The Gemara comments: b This supports /b the opinion of b Rav Yehuda, as Rav Yehuda says /b that b Rav says: /b The debtor b needs to say /b to the witnesses to the loan or in his admission that he owes the creditor: b You are my witnesses. /b Otherwise, their testimony is not valid., b It was also stated /b that b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: /b If one said to another: b I /b have b one hundred dinars in your possession, /b i.e., you owe me one hundred dinars, and the other b said to him: Yes, /b and b the next day /b the claimant b said to him: Give it to me, /b if the other then b said /b to him: b I was teasing you, /b i.e., I did not mean it seriously when I said that I owed it to you, the respondent is b exempt. /b , b This is also taught /b in a i baraita /i : If one said to another: b I /b have b one hundred dinars in your possession, /b and the other b said to him: Yes, /b and b the next day /b the claimant b said to him: Give it to me, /b if the other then b said to him: I was teasing you, /b the respondent is b exempt. /b , b And moreover, /b the respondent is exempt b even /b in a case where the claimant b hid witnesses for /b the respondent b behind a fence /b so that the respondent would not see them, b and said to him: I /b have b one hundred dinars in your possession, /b and the respondent b said to him: Yes, /b and the claimant then said to him: b Do you wish to admit /b the debt b in the presence of so-and-so and so-and-so? /b And the respondent b said to him: I am afraid /b to do so, b lest you compel me to /b go to b judgment, /b where, based on their testimony, you will be given the right to forcibly take the money from me whenever you want. But between you and me, I admit that I owe you. And b the next day /b the claimant b said to him: Give me /b the one hundred dinars that you admitted to owing me, and the respondent b said to him: I was teasing you. /b The respondent is b exempt /b because he can claim that he stated his admission only to appease the claimant temporarily, and did not mean to actually admit to owing the money, as he did not know that there were witnesses present., b But /b the judges b do not advance a claim on behalf of an inciter, /b i.e., one who is accused of inciting others to idol worship.,The Gemara asks: b An inciter? Who mentioned anything about it? /b This matter was not discussed in the i baraita /i . The Gemara answers: The i baraita /i b is incomplete, and this is what it is teaching: If /b the defendant b did not advance a claim /b that he was teasing the plaintiff, the judges b do not advance /b this b claim for him. /b Apparently, he stated his admission seriously. b But in /b cases of b capital law, even if /b the defendant b did not advance /b any b claim /b on his own behalf, the judges b advance a claim on his behalf. But /b the judges b do not advance claims on behalf of an inciter. /b ,The Gemara asks: b What is different /b about b an inciter, /b that the court does not seek to deem him innocent? b Rabbi Ḥama bar Ḥanina says: I heard at the lecture of Rabbi Ḥiyya bar Abba /b that b an inciter is different, as the Merciful One states /b concerning him: b “Neither shall you spare, neither shall you conceal him” /b (Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent., b Rabbi Shmuel bar Naḥman says /b that b Rabbi Yonatan says: From where /b is it derived b that /b the judges b do not advance a claim on behalf of an inciter? /b It is derived b from /b the incident of b the primordial snake /b who tempted Eve; he was the first inciter. b As Rabbi Simlai says: The snake could have advanced many claims /b on its own behalf, b but it did not claim /b them. b And for what /b reason b did the Holy One, Blessed be He, not advance /b these b claims for it, /b deeming the snake exempt from punishment? b Because /b the snake b did not advance /b these b claims itself. /b ,The Gemara asks: b What could he have said? /b The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between b the statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher. /b Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake., b Ḥizkiyya says: From where /b is it derived b that anyone who adds, subtracts? /b It is derived from a verse, b as it is stated /b that Eve said: b “God has said: You shall not eat of it, neither shall you touch it” /b (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well., b Rav Mesharshiyya says /b that the idea that one who adds, subtracts can also be proven b from here: “Two cubits [ i amatayim /i ] and a half shall be its length” /b (Exodus 25:10). Without the letter i alef /i at the beginning of the word i amatayim /i , it would be read i matayim /i , which would mean two hundred cubits. The addition of the i alef /i therefore reduces this term to only two cubits., b Rav Ashi says /b another example: In the verse: b “Eleven [ i ashtei esrei /i ] curtains” /b (Exodus 26:7), without the letter i ayin /i at the beginning of the phrase it would read i shtei esrei /i , twelve. Therefore, the additional letter i ayin /i reduces the amount from twelve to eleven., b Abaye says: /b With regard to the case of one who denies a debt to which he admitted in the presence of hidden witnesses, the Sages b taught /b that he is exempt b only /b in a case b where he says: I was teasing you. But /b if b he says: /b |
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9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 229| 32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה | 32a. b I called you first, /b as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) b and I warned you about matters of the first: /b “of the first of your dough you shall set apart i ḥalla /i for a gift” (Numbers 15:20). b The soul that I have placed in you is called i ner /i : /b “The spirit of man is the lamp [ i ner /i ] of the Lord” (Proverbs 20:27), and b I warned you about matters of the /b Shabbat b lamp. If you fulfill these /b mitzvot, b fine, and if not, then I will take your soul. /b , b And, /b if so, b what is different during childbirth? /b 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. b Rava said: /b If b the ox fell, sharpen the knife /b to slaughter it. b Abaye said: /b If b the maidservant’s insolence abounds, she will be struck by a single blow /b as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. b Rav Ḥisda said: Leave the drunk, as /b he b falls on his own. /b Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. b Mar Ukva said: The shepherd is crippled, and the goats are running, /b and he cannot catch them. However, b next to the gate, /b he speaks harsh b words, and inside the pen /b he settles the b account. /b Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. b Rav Pappa said: At the entrance to the stores, /b during a time of prosperity, b brothers and loved ones abound. /b When a person is prospering ficially, everyone acts like his brother or friend. However, b at the gate of disgrace, /b during a time of loss and poverty, he has b no brothers and no loved ones; /b everyone abandons him.,And the Gemara asks: b And where /b are b men examined? /b When are men vulnerable to judgment and held accountable for their actions? b Reish Lakish said: When they are crossing a bridge. /b The Gemara wonders: Only when they are crossing b a bridge and at no other /b time? Rather, b say: /b Anything b like a bridge, /b any place where danger is commonplace. On a similar note, the Gemara relates: b Rav would not cross /b a river b in a ferry in which a gentile sat. He said /b to himself: b Perhaps a judgment will be reckoned with him, and I will be caught together with him /b when he is punished. Whereas, b Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. /b He settles his accounts with people from each nationality separately., b Rabbi Yannai would examine /b the ferry b and cross. /b The Gemara comments that b Rabbi Yannai /b acted b in accordance with his reasoning /b stated elsewhere, as b he said: A person should never stand in a place of danger saying that they /b on High b will perform a miracle for him, lest /b in the end b they do not perform a miracle for him. And, /b moreover, even b if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse /b that alludes to this? When Jacob said: b “I am not worthy of all the mercies, and of all the truth, /b which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that b Rabbi Zeira would not go out /b and walk b among the palm trees on a day when there was a southern wind /b blowing due to the fear that the trees might fall on him.,In a similar vein, b Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring /b proof of your b virtue and exempt yourself. /b It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. b Mar Ukva said: What is the verse /b that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, b if the fallen falls i mimenu /i ” /b (Deuteronomy 22:8). He explains: b i Mimenu /i , from him proof must be brought. /b When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. b The school of Rabbi Yishmael taught: /b What is the meaning of the phrase: b If the fallen falls from it? This /b person b was destined to fall /b from that roof b from the six days of Creation, /b it was ingrained into nature. b As, /b although b he did not /b yet b fall, the verse calls him fallen. Nevertheless, /b the owner of the house is indicted for this, as b merit is engendered by means of /b the b innocent and guilt by means of /b the b guilty. /b , b The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed /b by the courts b confess. /b Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When b a person goes out to the marketplace /b where there are fights and disputes, b he should consider himself as someone who has been handed over to a soldier [ i seradiyot /i ]. /b If b his head hurt, he should consider it as if they placed him in a chain [ i kolar /i ] /b around his neck. If b he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as /b with regard to b anyone who goes up to the gallows to be judged, if he has great advocates [ i peraklitin /i ], he is spared, and if not, he is not spared. /b , b And /b with regard to divine judgment, b these are a person’s advocates: Repentance and good deeds. /b The Gemara comments: b And even /b if there are b nine hundred ninety-nine asserting his guilt and /b only b one /b asserting his b innocence, he is spared, /b as b it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, /b I have found a ransom” (Job 33:23–24). b Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even /b if there are b nine hundred ninety-nine /b portions b within that same angel accusing /b him, b and one /b portion asserting b his innocence, he is spared, as it stated: “An advocate, one among a thousand.” /b Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., b The Sages taught /b in a i baraita /i : b For three transgressions women die in childbirth [ i yoledot /i ]. Rabbi Elazar /b has a different version and b says /b that b women die /b when they are b young [ i yeladot /i ]. /b These transgressions are those enumerated in the mishna: The i halakhot /i of a menstruating woman, i ḥalla /i , and Shabbat lights. b Rabbi Aḥa says /b they are punished b for the sin of laundering their children’s feces /b from clothing b on Shabbat. And some say: Because they call the Holy Ark /b simply b ark. /b ,Similarly, b we learned /b in a i baraita /i that b Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ i amei ha /i ’ i aretz /i ] die /b young (Rav Ya’akov Emden): b Because they call the Holy Ark /b simply b ark, and because they call the synagogue the house of the people. It was taught /b in a i baraita /i that b Rabbi Yosei says: Three crucibles /b potentially leading to b death were created in the woman, and some say: Three accelerants of death. /b They are: b Menstruation, i ḥalla /i , and lighting the Shabbat lights. /b The Gemara explains that b one /b version, accelerants of death, is b in accordance with /b the opinion of b Rabbi Elazar, /b who said that women die young. b And /b the other b one, /b crucibles of death, is b in accordance with /b the opinion of b the Rabbis, /b who said that women die in childbirth.,Similarly, b it was taught /b in a i baraita /i that b Rabbi Shimon ben Gamliel says: The i halakhot /i of consecrated items, i terumot /i , and tithes are themselves /b the b essence of Torah /b and are extremely severe, |
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| 10. Dio Chrysostom, Rhodiaca, None Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228 |
| 11. Anon., Questions And Answers On The Ascetic Rule, 23.1 Tagged with subjects: •abaye, as court advocate Found in books: Hidary (2017) 228 |
