| 57b. נהרג עליו,אשכח ר' יעקב בר אחא דהוה כתיב בספר אגדתא דבי רב בן נח נהרג בדיין א' ובעד אחד שלא בהתראה מפי איש ולא מפי אשה ואפילו קרוב משום רבי ישמעאל אמרו אף על העוברין,מנהני מילי אמר רב יהודה דאמר קרא (בראשית ט, ה) אך את דמכם לנפשותיכם אדרוש אפילו בדיין אחד,(בראשית ט, ה) מיד כל חיה אפילו שלא בהתראה (בראשית ט, ה) אדרשנו ומיד האדם אפילו בעד אחד (בראשית ט, ה) מיד איש ולא מיד אשה אחיו אפילו קרוב,משום רבי ישמעאל אמרו אף על העוברין מאי טעמיה דרבי ישמעאל דכתיב (בראשית ט, ו) שופך דם האדם באדם דמו ישפך איזהו אדם שהוא באדם הוי אומר זה עובר שבמעי אמו,ותנא קמא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק ושדי ליה האי באדם אסיפיה דקרא ודרוש ביה הכי באדם דמו ישפך איזהו שפיכות דמים של אדם שהוא בגופו של אדם הוי אומר זה חנק,מתיב רב המנונא ואשה לא מפקדה והכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו',הוא מותיב לה והוא מפרק לה בניו לדין ביתו לצדקה,אמר ליה רב אויא סבא לרב פפא אימא בת נח שהרגה לא תיהרג מיד איש ולא מיד אשה כתיב אמר ליה הכי אמר רב יהודה שופך דם האדם מכל מקום,אימא בת נח שזינתה לא תיהרג דכתיב (בראשית ב, כד) על כן יעזב איש ולא אשה א"ל הכי אמר רב יהודה (בראשית ב, כד) והיו לבשר אחד הדר ערבינהו קרא,ת"ר איש מה תלמוד לומר (ויקרא יח, ו) איש איש לרבות את הכותים שמוזהרין על העריות כישראל,והא מהכא נפקא מהתם נפקא לאמר זה גילוי עריות,התם בעריות דידהו והכא בעריות דידן דקתני סיפא בא על עריות ישראל נידון בדיני ישראל,למאי הלכתא אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,מגרע גרע,אלא א"ר יוחנן לא נצרכה אלא לנערה המאורסה דלדידהו לית להו דדיינינן להו בדינא דידן,אבל אשת איש בדינא דידהו דיינינן להו והתניא בא על נערה המאורסה נידון בסקילה על אשת איש נידון בחנק ואי בדינא דידהו סייף הוא,אמר רב נחמן בר יצחק מאי אשת איש דקתני כגון שנכנסה לחופה ולא נבעלה דלדידהו לית להו דיינינן להו בדינא דידן,דתני ר' חנינא בעולת בעל יש להן נכנסה לחופה ולא נבעלה אין להן,תניא כוותיה דר' יוחנן כל ערוה שב"ד של ישראל ממיתין עליה בן נח מוזהר עליה אין ב"ד של ישראל ממיתין עליה אין בן נח מוזהר עליה דברי רבי מאיר וחכמים אומרים הרבה עריות יש שאין בית דין של ישראל ממיתין עליהן ובן נח מוזהר עליהן,בא על עריות ישראל נידון בדיני ישראל בא על עריות בן נח נידון בדיני בן נח ואנו אין לנו אלא נערה המאורסה בלבד,ונחשוב נמי נכנסה לחופה ולא נבעלה האי תנא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק אידי ואידי חנק הוא,וסבר רבי מאיר כל ערוה שבית דין של ישראל ממיתין עליה בן נח מוזהר עליה והא תניא גר | 57b. he b is executed for /b killing b him /b even though he acted in self-defense, and a descendant of Noah is also killed for this.,§ b Rabbi Ya’akov bar Aḥa found that it was written in a book of i Aggadot /i in the study hall of Rav: /b Contrary to the i halakha /i with regard to a Jew, b a descendant of Noah is executed on the basis of /b the verdict of even b one judge, and by /b the testimony of even b one witness, /b and b without /b being given b forewarning /b before committing the transgression. He can be judged or testified against only b by the mouth of a man and not by the mouth of a woman; but even a relative /b may judge his case or testify against him. The Sages b said in the name of Rabbi Yishmael /b that a descendant of Noah is executed b even for /b killing b fetuses. /b ,The Gemara asks: b From where are these matters /b derived? b Rav Yehuda says: /b They are derived from that b which the verse states: /b “And b your blood of your lives I will require; /b at the hand of every animal I will require it; and at the hand of man, even at the hand of every man’s brother, I will require the life of man” (Genesis 9:5). It is derived from the term “I will require,” which is stated in the singular, that a descendant of Noah is executed b on the basis /b of the verdict of b even one judge. /b ,It is derived from the phrase b “at the hand of every animal” /b that one is executed b even without forewarning, /b as an animal certainly cannot forewarn someone. It is derived from the phrase b “I will require it; and at the hand of man,” /b with “I” stated in the singular, that the sentence is issued b on the basis /b of the testimony of b even one witness. /b It is derived from the phrase b “at the hand of every man,” /b that the judgment and testimony must be at the hand of a man, b but not at the hand of a woman. /b It is derived from the term b “his brother” /b that the testimony of the witness is accepted b even /b if he is b a relative /b of the defendant.,It is stated in that book of i Aggadot /i that the Sages b said in the name of Rabbi Yishmael: /b A descendant of Noah is executed b even for /b killing b fetuses. /b The Gemara asks: b What is the reason /b for the opinion b of Rabbi Yishmael? /b The Gemara answers: It is derived from that b which is written: “One who sheds the blood of a person, by a person [ i ba’adam /i ] his blood shall be shed” /b (Genesis 9:6). The word i ba’adam /i literally means: In a person, and is interpreted homiletically: b What is a person that is in a person? You must say: This is a fetus that is in its mother’s womb. /b Accordingly, a descendant of Noah is liable for killing a fetus.,The Gemara comments: b And the first i tanna /i , /b who does not derive the i halakha /i concerning fetuses, b is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation. And /b he interprets this verse as follows: b Cast, /b i.e., redirect, b this /b term: b “In a person,” /b and explain it b with regard to the latter /b part b of the verse, and interpret it homiletically like this: “In a person, his blood shall be shed.” /b In b what /b manner b is a person’s blood shed while it is in /b the b person’s body, /b without external bleeding? b You must say /b that b this is strangulation. /b It is therefore derived that the execution of a descendant of Noah is by strangulation., b Rav Hamnuna raises an objection /b to the statement in the book of i Aggadot /i that a descendant of Noah can be judged or testified against only by a man and not by a woman: b And is a woman /b who is a descendant of Noah b not commanded /b to establish courts of judgment? b But isn’t it written /b with regard to Abraham, who at that point had the status of a descendant of Noah: b “For I have known him, to the end that he may command /b his sons and his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19). The word “household” is referring to the women, indicating that they are also commanded to execute justice., b He raises the objection and he resolves it: /b Abraham commanded b his sons to /b carry out b justice, /b whereas b his household, /b the women in his family, he commanded b to /b give b charity; /b the Hebrew word for righteousness [ i tzedek /i ] can also mean charity [ i tzedaka /i ]., b Rav Avya the Elder said to Rav Pappa: /b Why not b say /b that b a female descendant of Noah who killed /b someone b should not be executed; /b as b it is written: “At the hand of every man,” and not “at the hand of every woman”? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b It is derived from the phrase b “one who sheds the blood of a person” /b that one who murders is liable to be executed b in any case, /b whether that person is male or female.,Rav Avya asked further: Why not b say /b that b a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave /b his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, b but not a woman? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b At the end of the verse it states: b “And they shall be one flesh.” The verse then combines /b men and women, indicating that the same i halakha /i applies to both.,§ b The Sages taught /b in a i baraita /i with regard to the verse: “No one [ i ish ish /i ] shall approach any that is kin to him, to uncover their nakedness” (Leviticus 18:6): The verse could have stated: b One [ i ish /i ] /b shall not approach. b Why /b must b the verse state “no one”? /b It is b to include the gentiles, who are prohibited from /b engaging in b forbidden sexual relations, as Jews /b are.,The Gemara asks: b But is it derived from here? It is derived from there, /b from the verse that was already interpreted as teaching this i halakha /i : “And the Lord God commanded the man, b saying” /b (Genesis 2:16), b this /b alludes to b forbidden sexual relations /b (see 56b).,The Gemara answers: b There, /b the verse is referring b to their /b women, gentiles, b with whom relations are forbidden. And here /b it is referring b to our /b women, Jews, b with whom relations are forbidden. /b In other words, a gentile who engages in intercourse with a married Jewish woman is liable. b As it is taught in the latter clause /b of the i baraita /i : If a gentile b engages in intercourse with those Jewish /b women b with whom relations are forbidden, /b i.e., a married Jewish woman, b he is judged according to the i halakhot /i of the Jews. /b ,The Gemara asks: b With regard to what i halakha /i /b is this gentile judged according to the i halakhot /i of the Jews? b Rav Naḥman says /b that b Rabba bar Avuh says: /b The statement of the i baraita /i b is necessary only /b to teach these i halakhot /i : That he must be judged b by a Sanhedrin, and /b that he is punished only if two b witnesses /b testify concerning him, b and /b only if he was issued b a forewarning /b before his transgression.,The Gemara asks: Should the i halakha /i of a gentile who engaged in intercourse with a forbidden Jewish woman be b less /b stringent than that of a gentile who engaged in intercourse with a forbidden gentile woman, in which case these conditions do not apply?, b Rather, Rabbi Yoḥa says: /b The statement of the i baraita /i b is necessary only to /b teach the i halakha /i in the case of a gentile who engages in intercourse with b a betrothed young /b Jewish b woman, which /b does b not /b apply b to /b gentiles. By i halakha /i , only marriage applies to gentiles, not betrothal. Therefore, b we judge them according to our i halakha /i /b in that case.,The Gemara asks: b And /b with regard to gentiles who engage in intercourse with b a married /b Jewish b woman, do we judge them according to their i halakha /i ? But isn’t it taught /b in a i baraita /i : If a gentile b engages in intercourse with a betrothed young /b Jewish b woman, he is punished by stoning; /b if he engages in intercourse b with a married /b Jewish b woman he is punished by strangulation? /b The Gemara explains its question: b And if /b they are judged b according to their i halakha /i , /b he would b be /b executed by the b sword. /b , b Rav Naḥman bar Yitzḥak says: What /b is the meaning of the phrase: b A married woman, which /b the i tanna /i b teaches? /b It is referring to a case b where /b the woman b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband, in which case she is considered married according to the i halakhot /i that apply to Jews but not according to the i halakhot /i that apply to gentiles. b Since with regard to /b gentiles, marriage has b not /b yet taken effect, b we judge them according to our i halakhot /i . /b Therefore, a gentile who engages in intercourse with such a Jewish woman is executed by strangulation., b As Rabbi Ḥanina teaches: /b Gentiles can b have /b the status of a married woman b who has engaged in intercourse with her husband, /b i.e., such a woman is considered married according to their laws, but b they cannot have /b the status of a married woman b who has entered the wedding canopy but has not engaged in intercourse /b with her husband., b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Any forbidden sexual relations for which a Jewish court administers capital punishment are prohibited to a descendant of Noah, /b and any forbidden sexual relations b for which a Jewish court does not administer capital punishment are not prohibited to a descendant of Noah; /b this is b the statement of Rabbi Meir. And the Rabbis say: There are many /b types of b forbidden sexual relations for which a Jewish court does not administer capital punishment and are /b nevertheless b prohibited to a descendant of Noah. /b ,If a gentile b engages in intercourse with those Jews with whom relations are forbidden, he is judged according to the i halakhot /i of the Jews. /b If he b engages in intercourse with those descendants of Noah with whom relations are forbidden, he is judged according to the i halakhot /i of the descendants of Noah. And we have only /b the case of b a betrothed young woman /b as a case where a gentile is judged according to the i halakhot /i of the Jews, in accordance with the opinion of Rabbi Yoḥa.,The Gemara suggests: b And let /b the i tanna /i b also count /b the case of a woman who b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband. The Gemara explains: b This i tanna /i is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation, /b and since the punishment in Jewish i halakha /i for engaging in intercourse with a married woman is also strangulation, both b this /b punishment b and that /b punishment are b strangulation; /b there is no difference between the i halakha /i for Jews and the i halakha /i for gentiles in such a case.,With regard to the opinion of Rabbi Meir stated in the first clause of the i baraita /i , the Gemara asks: b And does Rabbi Meir hold /b that b any forbidden sexual relations for which a Jewish court administers capital punishment is prohibited to a descendant of Noah? But isn’t it taught /b in a i baraita /i : With regard to b a convert /b |
