1. Hebrew Bible, Genesis, 38.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178| 38.24. "וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף׃", | 38.24. "And it came to pass about three months after, that it was told Judah, saying: ‘Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.’ And Judah said: ‘Bring her forth, and let her be burnt.’", |
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2. Anon., Jubilees, 33.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178 | 33.13. And do thou, Moses, command the children of Israel that they observe this word; for it (entaileth) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who hath committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. |
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| 3. Tosefta, Sanhedrin, 10.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178 |
4. Mishnah, Sanhedrin, 7.4, 11.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178| 7.4. "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ: \n", 11.1. "אֵלּוּ הֵן הַנֶּחֱנָקִין, הַמַּכֶּה אָבִיו וְאִמּוֹ, וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל, וְזָקֵן מַמְרֵא עַל פִּי בֵית דִּין, וּנְבִיא הַשֶּׁקֶר, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה, וְהַבָּא עַל אֵשֶׁת אִישׁ, וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ. הַמַּכֶּה אָבִיו וְאִמּוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶׂה בָהֶן חַבּוּרָה. זֶה חֹמֶר בַּמְקַלֵּל מִבַּמַּכֶּה, שֶׁהַמְקַלֵּל לְאַחַר מִיתָה חַיָּב, וְהַמַּכֶּה לְאַחַר מִיתָה פָּטוּר. הַגּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ, שֶׁנֶּאֱמַר (דברים כד) וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n", | 7.4. "The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.", 11.1. "The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yoha ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].", |
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| 5. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178 |
6. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178| 50a. קסברי רבנן נשואה יוצאה לשריפה ולא ארוסה ומדאפקה רחמנא לארוסה בסקילה ש"מ סקילה חמורה,סקילה חמורה מסייף שכן ניתנה למגדף ולעובד עבודת כוכבים ומאי חומרא כדאמרן,אדרבה סייף חמור שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונן אבד,אמרת איזה כח מרובה כח המדיח או כח הנידח הוי אומר כח המדיח ותניא מדיחי עיר הנדחת בסקילה,סקילה חמורה מחנק שכן ניתן למגדף ולעובד עבודת כוכבים ומאי חומרא כדאמרן,אדרבה חנק חמור שכן ניתן למכה אביו ואמו ומאי חומרא שכן הוקש כבודן לכבוד המקום,מדאפקיה רחמנא לארוסה בת ישראל מכלל נשואה בת ישראל מחנק לסקילה ש"מ סקילה חמורה,שריפה חמורה מסייף שכן ניתנה לבת כהן שזינתה ומאי חומרא שכן מחללת את אביה,אדרבה סייף חמור שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונן אבד,נאמר אביה בסקילה ונאמר אביה בשריפה מה אביה האמור בסקילה סקילה חמורה מסייף אף אביה האמור בשריפה שריפה חמורה מסייף,שריפה חמורה מחנק שכן ניתנה לבת כהן שזינתה ומאי חומרא כדאמרן,אדרבה חנק חמור שכן ניתן למכה אביו ואמו ומאי חומרא שכן הוקש כבודן לכבוד המקום,מדאפקיה רחמנא לנשואה בת כהן מכלל נשואה בת ישראל מחנק לשריפה ש"מ שריפה חמורה,סייף חמור מחנק שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונם אבד,אדרבה חנק חמור שכן ניתן למכה אביו ואמו ומאי חומרא שכן הוקש כו',אפילו הכי פושט ידו בעיקר עדיף:,רבי שמעון אומר כו': שריפה חמורה מסקילה שכן ניתנה לבת כהן שזינתה ומאי חומרא שכן מחללת את אביה,אדרבה סקילה חמורה שכן ניתנה למגדף ולעובד עבודת כוכבים ומאי חומרא שכן פושט ידו בעיקר,רבי שמעון לטעמיה דאמר אחת ארוסה ואחת נשואה יצאה לשרפה ומדאפקיה רחמנא לארוסה בת כהן מכלל ארוסה בת ישראל מסקילה לשריפה ש"מ שריפה חמורה,שריפה חמורה מחנק שכן ניתנה לבת כהן שזינתה ומאי חומרא כדאמרן,אדרבה חנק חמור שכן ניתן למכה אביו ואמו ומאי חומר' שכן הוקש כבודם לכבוד המקו',מדאפקיה רחמנא לנשואה בת כהן מכלל נשואה בת ישראל מחנק לשריפה ש"מ שריפה חמורה,שריפה חמורה מסייף שכן ניתנה לבת כהן שזינתה ומאי חומרא כדאמרן,אדרבה סייף חמור שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונם אבד,אמרת וכי איזה כח מרובה כח המדיח או כח הנידח | 50a. The Gemara answers: b The Rabbis hold /b that only the b married /b daughter of a priest who committed adultery b is singled out /b from all those who commit adultery, b for burning, but not /b one who is b betrothed, /b as a betrothed woman who committed adultery, whether or not she is the daughter of a priest, is executed by stoning. b And since the Merciful One singles out a betrothed woman /b who is not married from all married women who commit adultery, to be executed b by stoning, conclude from it /b that b stoning /b is more b severe /b than burning., b Stoning /b is considered more b severe than /b decapitation by the b sword, as it is meted out to one who blasphemes and to one who worships idols. And /b for b what /b reason is the b severity /b of these transgressions considered greater than others? b As we said, /b it is because the transgressors undermine the fundamental tenets of Judaism.,The Gemara raises an objection: b On the contrary; /b decapitation by the b sword /b would appear to be more b severe /b than stoning, b as it is meted out to the people of an idolatrous city, /b who also undermine the fundamental tenets of Judaism. b And /b for b what /b reason is the b severity /b of this case of an idolatrous city considered greater than others? b Because /b the transgressors are not only executed, b their property is destroyed /b as well.,The Gemara answers: In response to this objection, b you /b should b say: The severity of which /b transgression b is greater: The severity /b of the transgression b of the one who subverts /b the city, inciting them to sin, b or the severity /b of the transgression b of the subverted? You must say /b that b the severity of /b the transgression of b the subverter /b is greater. b And it is taught /b in a i baraita /i : b The subverters of an idolatrous city /b are executed b by stoning. /b Evidently, stoning is a more severe type of execution than decapitation., b Stoning /b is considered more b severe than strangulation, as it is meted out to one who blasphemes and to one who worships idols. And /b for b what /b reason is the b severity /b of these transgressions considered greater? b As we said, /b it is because the transgressors undermine the fundamental tenets of Judaism.,The Gemara raises an objection: b On the contrary; strangulation /b is more b severe, as it is meted out to one who wounds his father or his mother. And /b for b what /b reason is the b severity /b of this transgression considered greater? b Because the honor of /b one’s parents b is compared to the honor of the Omnipresent /b (see i Kiddushin /i 30b).,The Gemara answers: b Since the Merciful One singles out /b the case of b a betrothed Jewish woman from the category of a married Jewish woman, /b changing the punishment of a betrothed Jewish woman who committed adultery b from strangulation to stoning, conclude from it /b that b stoning /b is more b severe. /b , b Burning /b is considered more b severe than /b decapitation by the b sword, as it is meted out to a priest’s daughter who committed adultery. And /b for b what /b reason is the b severity /b of this transgression considered greater than others? b Because she profanes /b both herself and b her father. /b ,The Gemara raises an objection: b On the contrary; /b decapitation by the b sword /b is more b severe, as it is meted out to the people of an idolatrous city. And /b for b what /b reason is the b severity /b of this case considered greater? b Because /b the transgressors are not only executed, b their property is destroyed /b as well.,The Gemara answers: The severity of burning is derived by means of a verbal analogy. The term b “her father” is stated with regard to stoning, /b in the verse: “And the men of her city shall stone her with stones and she shall die, because she has done a depraved thing in Israel, to play the harlot in the house of her father” (Deuteronomy 22:21), b and /b the term b “her father” is stated with regard to burning, /b in the verse: “And the daughter of a priest, when she profanes herself by playing the harlot, she profanes her father; she shall be burned with fire” (Leviticus 21:9). Therefore, b just as, /b concerning the term b “her father” that is stated with regard to stoning /b it is established that b stoning /b is more b severe than /b decapitation by the b sword, so too, /b concerning the term b “her father” that is stated with regard to burning, /b it may be established that b burning /b is more b severe than /b decapitation by the b sword. /b , b Burning /b is considered more b severe than strangulation, as it is meted out to a priest’s daughter who committed adultery. And /b for b what /b reason is the b severity /b of this transgression considered greater? b As we said, /b because she profanes both herself and her father.,The Gemara raises an objection: b On the contrary; strangulation /b is more b severe, as it is meted out to one who wounds his father or his mother. And /b for b what /b reason is the b severity /b of this transgression considered greater? b Because the honor of /b one’s parents b is compared to the honor of the Omnipresent. /b ,The Gemara answers: b Since the Merciful One singles out /b the case of b the married daughter of a priest from the category of a married Jewish woman, /b changing the punishment of the married daughter of a priest who committed adultery b from strangulation to burning, conclude from it /b that b burning /b is more b severe /b than strangulation.,Decapitation by the b sword /b is considered more b severe than strangulation, as it is meted out to the people of an idolatrous city. And /b for b what /b reason is the b severity /b of this case considered greater? b Because their property is destroyed /b as well.,The Gemara raises an objection: b On the contrary; strangulation /b is more b severe, as it is meted out to one who wounds his father or his mother. And /b for b what /b reason is the b severity /b of this transgression considered greater? b Because /b the honor of one’s parents b is compared /b to the honor of the Omnipresent.,The Gemara answers: b Nevertheless, /b the transgression of b one who undermines the fundamental /b tenets of Judaism is b more /b severe, as he defiles the honor of the Omnipresent Himself, so his punishment must certainly be the most severe.,§ The mishna teaches that b Rabbi Shimon says /b that the order of severity is burning, stoning, strangulation, and killing. The Gemara explains the basis for his opinion. b Burning /b is considered more b severe than stoning, as /b burning b is meted out to a priest’s daughter who committed adultery. And /b for b what /b reason is the b severity /b of this transgression considered greater than the others? b Because she profanes /b both herself and b her father. /b ,The Gemara raises an objection: b On the contrary; stoning /b is more b severe, as it is meted out to one who blasphemes and to one who worships idols. And /b for b what /b reason is the b severity /b of these transgressions greater? b Because /b the transgressor b undermines the fundamental /b tenets of Judaism.,The Gemara answers: b Rabbi Shimon /b conforms b to his /b line of b reasoning, as he says /b that the daughter of a priest, b whether /b she is b betrothed or married, is singled out for burning. And since the Merciful One singles out /b the case of b the betrothed daughter of a priest from the category of a betrothed Jewish woman, /b changing her punishment b from /b execution by b stoning to /b execution by b burning, conclude from it /b that b burning /b is more b severe /b than stoning, as the punishment for a priest’s daughter who committed adultery must certainly be more severe than that of the daughter of a non-priest.,The Gemara continues to explain the order of severity according to Rabbi Shimon. b Burning /b is considered more b severe than strangulation, as it is meted out to a priest’s daughter who committed adultery. And /b for b what /b reason is the b severity /b of this transgression considered greater? b As we said, /b it is because she profanes both herself and her father.,The Gemara raises an objection: b On the contrary; strangulation /b is more b severe, as it is meted out to one who wounds his father or his mother. And /b for b what /b reason is the b severity /b of this transgression considered greater? b Because the honor of /b one’s parents b is compared to the honor of the Omnipresent. /b ,The Gemara answers: b Since the Merciful One singles out /b the case of b the married daughter of a priest /b who committed adultery b from the category of a married Jewish woman /b who committed adultery, changing her punishment b from /b execution by b strangulation to /b execution by b burning, conclude from it /b that b burning /b is more b severe /b than strangulation., b Burning /b is considered more b severe than /b decapitation by the b sword, as it is meted out to a priest’s daughter who committed adultery. And /b for b what /b reason is the b severity /b of this transgression considered greater? b As we said, /b it is because she profanes both herself and her father.,The Gemara raises an objection: b On the contrary; /b decapitation by the b sword /b is more b severe, as it is meted out to the people of an idolatrous city. And /b for b what /b reason is the b severity /b of this case considered greater? b Because their property is destroyed /b as well.,The Gemara answers: In response to this objection, b you /b should b say: But the severity of which /b transgression b is greater: The severity /b of the transgression b of the subverter, or the severity /b of the transgression b of the subverted? /b |
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| 7. Dead Sea Scrolls, '4Q221, None Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178 |
| 8. Targum, Tanhuma Numbers, 7 Tagged with subjects: •adultery, fathers wife Found in books: Monnickendam (2020) 178 |
