1. Hebrew Bible, Ruth, 1.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 1.21. "אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהוָה לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַיהוָה עָנָה בִי וְשַׁדַּי הֵרַע לִי׃", | 1.21. "I went out full, and the LORD hath brought me back home empty; why call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?’", |
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2. Hebrew Bible, Deuteronomy, 17.6, 17.9, 19.15-19.16, 28.15-28.69, 29.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44, 74, 78, 86, 137| 17.6. "עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃", 17.9. "וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 19.16. "כִּי־יָקוּם עֵד־חָמָס בְּאִישׁ לַעֲנוֹת בּוֹ סָרָה׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", 28.16. "אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃", 28.17. "אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃", 28.18. "אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃", 28.19. "אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃", 28.21. "יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.22. "יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃", 28.23. "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃", 28.24. "יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.25. "יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃", 28.26. "וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃", 28.27. "יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 28.29. "וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃", 28.31. "שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃", 28.32. "בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃", 28.33. "פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃", 28.34. "וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.35. "יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃", 28.36. "יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃", 28.37. "וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃", 28.38. "זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃", 28.39. "כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃", 28.41. "בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃", 28.42. "כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃", 28.43. "הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃", 28.44. "הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃", 28.45. "וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃", 28.46. "וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.51. "וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃", 28.52. "וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.59. "וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃", 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.62. "וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃", 28.63. "וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", 28.66. "וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 28.69. "אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃", | 17.6. "At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.", 17.9. "And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.", 19.15. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment", 19.16. "If an unrighteous witness rise up against any man to bear perverted witness against him;", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 28.16. "Cursed shalt thou be in the city, and cursed shalt thou be in the field.", 28.17. "Cursed shall be thy basket and thy kneading-trough.", 28.18. "Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.", 28.19. "Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.", 28.20. "The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.", 28.21. "The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.", 28.22. "The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.", 28.23. "And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.", 28.24. "The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.", 28.25. "The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.", 28.26. "And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.", 28.27. "The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 28.29. "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.", 28.30. "Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.", 28.31. "Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.", 28.32. "Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.", 28.33. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:", 28.34. "so that thou shalt be mad for the sight of thine eyes which thou shalt see.", 28.35. "The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.", 28.36. "The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.", 28.37. "And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.", 28.38. "Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.", 28.39. "Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.", 28.40. "Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.", 28.41. "Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.", 28.42. "All thy trees and the fruit of thy land shall the locust possess.", 28.43. "The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.", 28.44. "He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.", 28.45. "And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.", 28.46. "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.50. "a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.", 28.51. "And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.", 28.52. "And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 28.59. "then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.", 28.60. "And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.", 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", 28.62. "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.", 28.63. "And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", 28.66. "And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 28.69. "These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.", 29.20. "and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law.", |
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3. Hebrew Bible, Esther, 3.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 101| 3.7. "בַּחֹדֶשׁ הָרִאשׁוֹן הוּא־חֹדֶשׁ נִיסָן בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן מִיּוֹם לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר׃", | 3.7. "In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar.", |
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4. Hebrew Bible, Exodus, 12.4, 16.29, 21.29, 23.7, 30.11-30.16, 38.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 56, 58, 59, 74, 78, 81, 86| 12.4. "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃", 12.4. "וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃", 16.29. "רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃", 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 30.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 30.12. "כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃", 30.13. "זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃", 30.14. "כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃", 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.16. "וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 38.26. "בֶּקַע לַגֻּלְגֹּלֶת מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ לְכֹל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְשֵׁשׁ־מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים׃", | 12.4. "and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.", 16.29. "See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’", 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 30.11. "And the LORD spoke unto Moses, saying:", 30.12. "’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.", 30.13. "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD.", 30.14. "Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.", 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", 30.16. "And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’", 38.26. "a beka a head, that is, half a shekel, after the shekel of the sanctuary, for every one that passed over to them that are numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.", |
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5. Hebrew Bible, Job, 19.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 101| 19.18. "גַּם־עֲוִילִים מָאֲסוּ בִי אָקוּמָה וַיְדַבְּרוּ־בִי׃", | 19.18. "Even urchins despised me; If I arise, they speak against me.", |
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6. Hebrew Bible, Psalms, 19.3, 50.20, 78.19, 96.2, 109.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 101, 102| 19.3. "יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה־דָּעַת׃", 78.19. "וַיְדַבְּרוּ בֵּאלֹהִים אָמְרוּ הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר׃", 96.2. "שִׁירוּ לַיהוָה בָּרֲכוּ שְׁמוֹ בַּשְּׂרוּ מִיּוֹם־לְיוֹם יְשׁוּעָתוֹ׃", 109.16. "יַעַן אֲשֶׁר לֹא זָכַר עֲשׂוֹת חָסֶד וַיִּרְדֹּף אִישׁ־עָנִי וְאֶבְיוֹן וְנִכְאֵה לֵבָב לְמוֹתֵת׃", | 19.3. "Day unto day uttereth speech, and night unto night revealeth knowledge;", 50.20. "Thou sittest and speakest against thy brother; Thou slanderest thine own mother's son.", 78.19. "Yea, they spoke against God; They said 'Can God prepare a table in the wilderness?", 96.2. "Sing unto the LORD, bless His name; Proclaim His salvation from day to day.", 109.16. "Because that he remembered not to do kindness, But persecuted the poor and needy man, And the broken in heart he was ready to slay.", |
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7. Hebrew Bible, Leviticus, 5.1, 5.20-5.26, 11.40, 19.17-19.18, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 35, 60, 81, 86, 89, 101, 102, 128| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 5.22. "אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃", 5.23. "וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 5.25. "וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃", 5.26. "וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 5.20. "And the LORD spoke unto Moses, saying:", 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 5.22. "or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;", 5.23. "then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 5.25. "And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest.", 5.26. "And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.", 11.40. "And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", |
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8. Hebrew Bible, Malachi, 3.16-3.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 60| 3.16. "אָז נִדְבְּרוּ יִרְאֵי יְהוָה אִישׁ אֶת־רֵעֵהוּ וַיַּקְשֵׁב יְהוָה וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְהוָה וּלְחֹשְׁבֵי שְׁמוֹ׃", 3.17. "וְהָיוּ לִי אָמַר יְהוָה צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה סְגֻלָּה וְחָמַלְתִּי עֲלֵיהֶם כַּאֲשֶׁר יַחְמֹל אִישׁ עַל־בְּנוֹ הָעֹבֵד אֹתוֹ׃", 3.18. "וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע בֵּין עֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ׃", 3.19. "כִּי־הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל־זֵדִים וְכָל־עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא אָמַר יְהוָה צְבָאוֹת אֲשֶׁר לֹא־יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָף׃", | 3.16. "Then they that feared the LORD Spoke one with another; and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the LORD, and that thought upon His name.", 3.17. "And they shall be Mine, saith the LORD of hosts, in the day that I do make, even Mine own treasure; and I will spare them, as a man spareth His own son that serveth him.", 3.18. "Then shall ye again discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.", 3.19. "For, behold, the day cometh, It burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, Saith the LORD of hosts, that it shall leave them neither root nor branch.", |
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9. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 89| 1.2. "אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃", | 1.2. "The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.", |
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10. Hebrew Bible, Numbers, 12.1, 12.8, 15.30, 21.5, 21.7, 30.5, 30.12, 30.15-30.16, 35.2-35.5, 35.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44, 74, 101, 102| 12.1. "וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃", 12.1. "וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 21.5. "וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃", 21.7. "וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃", 30.5. "וְשָׁמַע אָבִיהָ אֶת־נִדְרָהּ וֶאֱסָרָהּ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וְהֶחֱרִישׁ לָהּ אָבִיהָ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃", 30.12. "וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ לֹא הֵנִיא אֹתָהּ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", 30.16. "וְאִם־הָפֵר יָפֵר אֹתָם אַחֲרֵי שָׁמְעוֹ וְנָשָׂא אֶת־עֲוֺנָהּ׃", 35.2. "וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃", 35.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃", 35.3. "וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃", 35.3. "כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃", 35.4. "וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃", 35.5. "וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃", | 12.1. "And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 15.30. "But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.", 21.5. "And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’", 21.7. "And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.", 30.5. "and her father heareth her vow, or her bond wherewith she hath bound her soul, and her father holdeth his peace at her, then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.", 30.12. "and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", 30.16. "But if he shall make them null and void after that he hath heard them, then he shall bear her iniquity.", 35.2. "’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites.", 35.3. "And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts.", 35.4. "And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about.", 35.5. "And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.", 35.30. "Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die.", |
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11. Hebrew Bible, Jeremiah, 25.8, 35.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 25.8. "לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃", 35.16. "כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃", | 25.8. "Therefore thus saith the LORD of hosts: Because ye have not heard My words,", 35.16. "Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;", |
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12. Hebrew Bible, 1 Kings, 2.27, 21.10, 21.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75, 87| 2.27. "וַיְגָרֶשׁ שְׁלֹמֹה אֶת־אֶבְיָתָר מִהְיוֹת כֹּהֵן לַיהוָה לְמַלֵּא אֶת־דְּבַר יְהוָה אֲשֶׁר דִּבֶּר עַל־בֵּית עֵלִי בְּשִׁלֹה׃", 21.13. "וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃", | 2.27. "So Solomon thrust out Abiathar from being priest unto the LORD; that the word of the LORD might be fulfilled, which He spoke concerning the house of Eli in Shiloh.", 21.10. "and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’", 21.13. "And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.", |
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13. Hebrew Bible, 1 Samuel, 30.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 30.22. "וַיַּעַן כָּל־אִישׁ־רָע וּבְלִיַּעַל מֵהָאֲנָשִׁים אֲשֶׁר הָלְכוּ עִם־דָּוִד וַיֹּאמְרוּ יַעַן אֲשֶׁר לֹא־הָלְכוּ עִמִּי לֹא־נִתֵּן לָהֶם מֵהַשָּׁלָל אֲשֶׁר הִצַּלְנוּ כִּי־אִם־אִישׁ אֶת־אִשְׁתּוֹ וְאֶת־בָּנָיו וְיִנְהֲגוּ וְיֵלֵכוּ׃" | 30.22. "Then answered all the bad and worthless men among the men who went with David, and said, Because they went not with us, we will not give them of the spoil that we have recovered, save to every man his wife and his children, that they may lead them away, and depart." |
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14. Hebrew Bible, Joshua, 1.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44| 1.18. "כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃", | 1.18. "Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’", |
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15. Hebrew Bible, Isaiah, 30.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 87 | 30.20. "And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher;", |
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16. Hebrew Bible, Ezekiel, 12.12, 16.43 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 12.12. "וְהַנָּשִׂיא אֲשֶׁר־בְּתוֹכָם אֶל־כָּתֵף יִשָּׂא בָּעֲלָטָה וְיֵצֵא בַּקִּיר יַחְתְּרוּ לְהוֹצִיא בוֹ פָּנָיו יְכַסֶּה יַעַן אֲשֶׁר לֹא־יִרְאֶה לַעַיִן הוּא אֶת־הָאָרֶץ׃", 16.43. "יַעַן אֲשֶׁר לֹא־זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרַיִךְ וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה וְגַם־אֲנִי הֵא דַּרְכֵּךְ בְּרֹאשׁ נָתַתִּי נְאֻם אֲדֹנָי יְהוִה וְלֹא עשיתי [עָשִׂית] אֶת־הַזִּמָּה עַל כָּל־תּוֹעֲבֹתָיִךְ׃", | 12.12. "And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes.", 16.43. "Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith the Lord GOD; or hast thou not committed this lewdness above all thine abominations?", |
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17. Hebrew Bible, 2 Chronicles, 31.17 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 59| 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", | 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", |
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18. Hebrew Bible, Ezra, 10.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 10.3. "וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃", 10.3. "וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃", | 10.3. "Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law.", |
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| 19. Dead Sea Scrolls, Hodayot, 5.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 89 |
20. Anon., Jubilees, 49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 59 | 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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| 21. Dead Sea Scrolls, Community Rule, 1.2, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 35, 56, 58 |
| 22. Dead Sea Scrolls, Damascus Covenant, 6.20, 7.2, 8.8, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.3, 10.1, 10.3, 10.5, 10.6, 10.7, 10.8, 10.9, 10.21, 14.22, 15.14, 15.15, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 81 |
| 23. Dead Sea Scrolls, War Scroll, 2.1-2.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44 |
| 24. Dead Sea Scrolls, of Discipline, 5.12, 6.8-6.10, 7.8, 8.1, 8.13, 8.17, 8.22, 9.1, 9.7, 9.16-9.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44, 96, 101 |
| 25. Dead Sea Scrolls, Rule of The Community, 1.2, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 35, 56, 58 |
| 26. Dead Sea Scrolls, Rule of The Community, 1.2, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 35, 56, 58 |
| 27. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.20, 7.2, 8.8, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.3, 10.1, 10.3, 10.5, 10.6, 10.7, 10.8, 10.9, 10.21, 14.22, 15.14, 15.15, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 81 |
| 28. Dead Sea Scrolls, Hodayot, 5.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 89 |
| 29. Dead Sea Scrolls, Temple Scroll, 17.8, 57.11-57.15, 64.6-64.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 44, 59, 76 |
30. New Testament, Matthew, 18.15-18.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75, 92| 18.15. Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. | 18.15. "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. |
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31. New Testament, John, 8.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75| 8.17. καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. | 8.17. It's also written in your law that the testimony of two people is valid. |
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32. New Testament, Hebrews, 10.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75| 10.28. ἀθετήσας τις νόμον Μωυσέως χωρὶς οἰκτιρμῶνἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει· | 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. |
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33. New Testament, Apocalypse, 11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75| 11.3. καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα, περιβεβλημένους σάκκους. | 11.3. I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth. |
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34. New Testament, 2 Corinthians, 13.1-13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75, 78| 13.1. Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς·ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. 13.2. προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι, 13.3. ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ· ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν, | |
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35. Mishnah, Shevuot, 4.1, 4.10, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 128, 137| 4.1. "שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים, בִּרְחוֹקִין וְלֹא בִקְרוֹבִין, בִּכְשֵׁרִים וְלֹא בִפְסוּלִין. וְאֵינָהּ נוֹהֶגֶת אֶלָּא בָרְאוּיִין לְהָעִיד, בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִּפְנֵי בֵית דִּין, מִפִּי עַצְמוֹ, וּמִפִּי אֲחֵרִים, אֵין חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בֵּין מִפִּי עַצְמוֹ וּבֵין מִפִּי אֲחֵרִים, אֵינָן חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין: \n", 4.10. "עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם: \n", 4.13. "מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל\"ף דל\"ת, בְּיו\"ד ה\"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְ ךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: \n", | 4.1. "The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.”", 4.10. "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.", 4.13. "[If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them].", |
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36. Mishnah, Sukkah, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 101| 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", | 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", |
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37. Mishnah, Sanhedrin, 1.4, 3.1, 4.5, 8.4, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 59, 75, 86, 87, 128| 1.4. "דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה: \n", 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 8.4. "הָיָה אָבִיו רוֹצֶה וְאִמּוֹ אֵינָהּ רוֹצָה, אָבִיו אֵינוֹ רוֹצֶה וְאִמּוֹ רוֹצָה, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיְּהוּ שְׁנֵיהֶם רוֹצִים. רַבִּי יְהוּדָה אוֹמֵר, אִם לֹא הָיְתָה אִמּוֹ רְאוּיָה לְאָבִיו, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה. הָיָה אֶחָד מֵהֶם גִּדֵּם אוֹ חִגֵּר אוֹ אִלֵּם אוֹ סוּמָא אוֹ חֵרֵשׁ, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, שֶׁנֶּאֱמַר (דברים כא) וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, וְלֹא גִדְּמִין. וְהוֹצִיאוּ אֹתוֹ, וְלֹא חִגְּרִין. וְאָמְרוּ, וְלֹא אִלְּמִין. בְּנֵנוּ זֶה, וְלֹא סוּמִין. אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ, וְלֹא חֵרְשִׁין. מַתְרִין בּוֹ בִּפְנֵי שְׁלֹשָׁה וּמַלְקִין אוֹתוֹ. חָזַר וְקִלְקֵל, נִדּוֹן בְּעֶשְׂרִים וּשְׁלֹשָׁה. וְאֵינוֹ נִסְקָל עַד שֶׁיְּהוּ שָׁם שְׁלֹשָׁה הָרִאשׁוֹנִים, שֶׁנֶּאֱמַר (שם) בְּנֵנוּ זֶה, זֶהוּ שֶׁלָּקָה בִּפְנֵיכֶם. בָּרַח עַד שֶׁלֹּא נִגְמַר דִּינוֹ וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, פָּטוּר. וְאִם מִשֶּׁנִּגְמַר דִּינוֹ בָּרַח וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, חַיָּב: \n", 9.5. "מִי שֶׁלָּקָה וְשָׁנָה, בֵּית דִּין מַכְנִיסִים אוֹתוֹ לְכִפָּה וּמַאֲכִילִין אוֹתוֹ שְׂעֹרִין עַד שֶׁכְּרֵסוֹ מִתְבַּקָּעַת. הַהוֹרֵג נֶפֶשׁ שֶׁלֹּא בְעֵדִים, מַכְנִיסִין אוֹתוֹ לְכִפָּה וּמַאֲכִילִין אוֹתוֹ לֶחֶם צַר וּמַיִם לָחַץ: \n", | 1.4. "Cases concerning offenses punishable by death [are decided] by twenty three. A beast that has sexual relations with a woman or with a man is [judged] by twenty three, as it says, “You shall execute the woman and the beast” (Lev. 20:16) and it says, “You shall execute the beast”. The ox that is stoned [is judged] by twenty three., as it says, “The ox shall be stoned and also its owner shall be put to death” (Exodus 21:29), as is the death of the owner, so too is the death of the ox. The wolf, the lion, the bear, the leopard, the panther, or serpent [that have killed a human being] their death is [adjudicated] by twenty three. Rabbi Eliezer says: “Anyone who kills them before they come to court merits.” But Rabbi Akiva says: “Their death must be [adjudicated] by twenty three.", 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 8.4. "If his father wants [to have him punished], but not his mother; or his father does not want [to have him punished] but his mother does, he is not treated as a ‘wayward a rebellious son’, unless they both desire it. Rabbi Judah said: “If his mother is not fit for his father, he does not become a ‘wayward and rebellious son”. If one of them [his father or his mother] had a hand cut off, or was lame, mute, blind or deaf, he cannot become a “wayward and rebellious son”, because it says “his father and mother shall take hold of him” (Deut. 21:19) not those with a hand cut off; “and bring him out”, not lame parents; “and they shall say”, and not mute parents; “this our son”, and not blind parents; “he will not obey our voice” (Deut. 21:20), and not deaf parents. He is warned in the presence of three and beaten. If he transgresses again after this, he is tried by a court of twenty three. He cannot be sentenced to stoning unless the first three are present, because it says, “this our son” (Deut. 21:20), [implying], this one who was whipped in your presence. If he [the rebellious son] fled before his trial was completed, and then his pubic hair grew in fully, he is free. But if he fled after his trial was completed, and then his pubic hair grew in fully, he remains liable.", 9.5. "He who was flogged and then flogged again [for two transgressions, and then sinned again,] is placed by the court in a cell and fed with barley bread, until his stomach bursts. One who commits murder without witnesses is placed in a cell and [forcibly] fed with bread of adversity and water of affliction.", |
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38. Mishnah, Makkot, 1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 79| 1.9. "הָיוּ שְׁנַיִם רוֹאִין אוֹתוֹ מֵחַלּוֹן זֶה וּשְׁנַיִם רוֹאִין אוֹתוֹ מֵחַלּוֹן זֶה וְאֶחָד מַתְרֶה בוֹ בָּאֶמְצַע, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ עֵדוּת אַחַת. וְאִם לָאו, הֲרֵי אֵלּוּ שְׁתֵּי עֵדֻיּוֹת. לְפִיכָךְ אִם נִמְצֵאת אַחַת מֵהֶן זוֹמֶמֶת, הוּא וָהֵן נֶהֱרָגִין וְהַשְּׁנִיָּה פְּטוּרָה. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם אֵין נֶהֱרָגִין עַד שֶׁיְּהוּ פִּי שְׁנֵי עֵדָיו מַתְרִין בּוֹ, שֶׁנֶּאֱמַר (דברים יז) עַל פִּי שְׁנַיִם עֵדִים. דָּבָר אַחֵר, עַל פִּי שְׁנַיִם עֵדִים, שֶׁלֹּא תְהֵא סַנְהֶדְרִין שׁוֹמַעַת מִפִּי הַתֻּרְגְּמָן: \n", | 1.9. "If two persons see him [the transgressor] from one window and two other persons see him from another window and one standing in the middle warns him, then, if some on one side and some on the other side can see one another, they constitute together one body of evidence, but if they cannot [see one another], they are two bodies of evidence. Consequently, if one of these is found to be a perjurer, both [the transgressor] and those two witnesses are put to death, while other group of witnesses is exempt. Rabbi Yose says: “He is never put to death unless two witnesses had warned him, as it says, “by the mouth of two witnesses..” (Deut. 17:6). Another interpretation: “By the mouth of two witnesses”: that the Sanhedrin shall not hear the evidence from the mouth of an interpreter.", |
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39. Mishnah, Horayot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 36| 1.4. "הוֹרוּ בֵית דִּין, וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, וְאָמַר לָהֶן טוֹעִין אַתֶּם, אוֹ שֶׁלֹּא הָיָה מֻפְלָא שֶׁל בֵּית דִּין שָׁם, אוֹ שֶׁהָיָה אַחַד מֵהֶן גֵּר אוֹ מַמְזֵר אוֹ נָתִין אוֹ זָקֵן שֶׁלֹּא רָאָה לוֹ בָנִים, הֲרֵי אֵלּוּ פְטוּרִין, שֶׁנֶּאֱמַר כָּאן עֵדָה (ויקרא ד) וְנֶאֱמַר לְהַלָּן (במדבר לה) עֵדָה, מָה עֵדָה הָאֲמוּר לְהַלָּן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִין לְהוֹרָאָה, אַף עֵדָה הָאֲמוּרָה כָאן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִים לְהוֹרָאָה. הוֹרוּ בֵית דִּין שׁוֹגְגִים וְעָשׂוּ כָל הַקָּהָל שׁוֹגְגִין, מְבִיאִין פָּר. מְזִידִין וְעָשׂוּ שׁוֹגְגִין, מְבִיאִין כִּשְׂבָּה וּשְׂעִירָה. שׁוֹגְגִין וְעָשׂוּ מְזִידִין, הֲרֵי אֵלּוּ פְטוּרִין: \n", | 1.4. "If the court ruled and one of them knew that they had erred and said to the others, “You are making a mistake”, or if the mufla of the court was not there, or if one of them was a proselyte or a mamzer or a nathin or an elder who did not have children, they are exempt, for it says here (Lev 4:13) “congregation” and it says later on (Num 35:24) “congregation”; just as the “congregation” further on must be fit to issue rulings, so too the “congregation” mentioned here must be fit to issue rulingsIf the court issued a [wrong] decision unwittingly and all the people acted unwittingly, they bring a bull. [If the court ruled wrong] intentionally and [the people] acted unwillingly, they bring a lamb or a goat. [If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt.", |
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| 40. Josephus Flavius, Life, 49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75 |
41. New Testament, 1 Timothy, 5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75| 5.19. κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴἐπὶ δύο ἢ τριῶν μαρτύρων· | 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. |
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42. Mishnah, Nedarim, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 137| 1.2. "הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה:", | 1.2. "One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).", |
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43. Tosefta, Bava Qamma, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 128| 3.4. "כיצד משלם במותר חצי נזק שור שוה מנה שנגח שור שוה מאתים הכחישו חמשים זוז חזר האחרון הכחישו שלשה של זהב האחרון משלם לראשון חצי דינר זהב שור שוה מאתים שנגח שור שוה מאתים וחבל בו חמשים זוז חזר האחרון והכחישו השביח הניזק היה יפה ד' מאות זוז שאלמלא לא הזיקו היה יפה שמנה מאות זוז עד שלא עמד בב\"ד השביח המזיק אם עד שלא עמד בדין השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד השביח המזיק אם עד שלא עמד בב\"ד השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד אם משעמד בב\"ד השביח אין לו אלא כשעת עמידתו בב\"ד הרג שורו של חבירו הוקרה בהמתו או שהוזלה הדליק גדיש של חבירו והוקרה תבואה או שהוזלה בין משעמד בב\"ד ובין עד שלא עמד בבית דין אין לו אלא כשעת נזקו.", | |
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44. Tosefta, Nedarim, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 137| 1.2. "כנדבת רשעים לא אמר כלום שאין רשעים מתנדבין כנדבת כשרים ר' יהודה אומר נדר בנזיר שחסידים הראשונים היו [מתנדבין נזירות שאין המקום מפסיק להביא שגגה על ידיהם היו מתנדבין נזירות בשביל שיביא קרבן] ר\"ש [ב\"ג] אומר [כנדבת כשרין] לא נדר בנזיר שחסידים הראשונים לא היו מתנדבין נזירות [שאם ירצה להביא עולה יביא שלמים יביא תודה וארבעה מיני לחמים יביא לא היו מתנדבין נזירות] מפני שהן צריכין כפרה שנאמר (במדבר ו׳:י״א) וכפר עליו מאשר חטא על הנפש.", | |
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45. Tosefta, Sanhedrin, 5.5, 7.5, 12.7-12.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 36, 79, 87| 5.5. "הוסיפו עליהן הרועין והגזלנין החמסנין וכל החשודין על הממון עדותן פסולה לעולם.", 7.5. "בדיני ממונות אומרין נזדקק הדין בדיני נפשות אין אומרין נזדקק הדין והגדול שבדיינים אומר נזדקק הדין אין שואלין מעומד ואין משיבין מעומד לא מגבוה ולא מרחוק ולא מאחורי הזקנים אין שואלין אלא בענין ואין משיבין אלא במדע ולא ישאל השואל בענין יתיר משלש הלכות אחד שואל ואחד אומר שלא לשאול נזקקין לשואל והשואל מעשה צריך שיאמר מעשה אני שואל והשואל כענין והשואל שלא כענין משיבין את השואל כענין והשואל שלא כענין צריך שיאמר שלא כענין שאלתי דברי ר\"מ וחכ\"א א\"צ שכל התורה ענין אחד. ענין ושאינו ענין נזקקין לענין מעשה ושאינו מעשה נזקקין למעשה הלכה ומדרש נזקקין להלכה מדרש ואגדה נזקקין למדרש מדרש וק\"ו נזקקין לק\"ו ק\"ו וגזירה שוה נזקקין לק\"ו חכם ותלמיד נזקקין לחכם תלמיד ועם הארץ נזקקין לתלמיד היו שניהם חכמים ושניהם תלמידים ושניהם עמי הארץ שתי הלכות ושתי שאלות ושתי תשובות ושני מעשים הרשות ביד התורגמן מעתה כשהנשיא נכנס כל העם עומדים והן ישבו עד שאמר להם שבו כשאב ב\"ד נכנס עושים לו שתי שורות מכאן ומכאן עד שנכנס וישב במקומו חכם שנכנס אחד עומד ואחד יושב עד שנכנס וישב במקומו בני חכמים ותלמידי חכמים בזמן שהרבים צריכים להם מקפצן אפילו על ראשי העם ואע\"פ שאמרו אין שבח לתלמיד שיכנס באחרונה יצא לצורך נכנס ויושב במקומו בני חכמים תלמידי חכמים בזמן שיש בהם דעת לשמוע הופכין את פניהם כלפי אביהם אין בהם דעת לשמוע הופכין את פניהם כלפי העם ר' אלעזר בר' צדוק אומר בבית המשתה עושים אותן סניפין חכם שנכנס אין שואלין אותו עד שתתישב דעתו נכנס ומצאם כשהם עוסקים בהלכה לא יהא קופץ לתוך דבריהם עד שיודע באיזה ענין הן עוסקים ואם עשה כן על זה נאמר שבעה דברים בגולם. שבע מדות דרש הלל לפני זקני בתירה ק\"ו וגזרה שוה ובנין אב וכתוב אחד ובנין אב ושני כתובים וכלל ופרט וכלל וכיוצא בו ממקום אחר דבר הלמד מענינו אלו שבע מדות שדרש הלל הזקן לפני זקני בתירה. ", | 7.5. "...Hillel the elder expounded seven hermeneutical principles before the elders of Betheira: kal vachomer, gezeirah shavah, shnei kethuvim, kllal ufrat, kayotze bo bemakom acher (\"the same applies elsewhere\" — i.e., binyan av), davar halamed me'inyano (and davar halamed misofo)." |
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46. Tosefta, Shevuot, 2.15-2.16, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 128, 137| 3.2. "ר' יהושע אומר ד' אין חייבין לשלם מן הדין ואין השמים מוחלין להם עד שישלמו. היודע עדות לחבירו ואינו מעיד אינו חייב לשלם מן הדין ואין השמים מוחלין לו עד שישלם. השוכר עדי שקר וגבה אינו חייב לשלם מן הדין ואין השמים מוחלין לו. הכובש קמה לפני האור והפורץ גדר לפני בהמה אין חייבין לו מן הדין ואין השמים מוחלין להן עד שישלם.", | |
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| 47. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 128 |
| 48. Anon., Sifre Numbers, 156 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102 |
| 49. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 128 |
| 50. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 87 |
| 51. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 87 |
| 52. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 87 |
| 53. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 128 |
54. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 87| 70b. חלפתא אמר לו,הרי שאכלה שנה ראשונה בפני שנים שניה בפני שנים שלישית בפני שנים מהו,אמר לו הרי זו חזקה אמר לו אף אני אומר כן אלא שרבי עקיבא חולק בדבר שהיה רבי עקיבא אומר (דברים יט, טו) דבר ולא חצי דבר,אמר אביי אפילו תימא רבי עקיבא מי לא מודה רבי עקיבא בשנים אומרים קידש ושנים אומרים בעל,דאע"ג דעדי ביאה צריכי לעדי קדושין כיון דעדי קדושין לא צריכי לעדי ביאה דבר קרינא ביה,ה"נ אע"ג דעדי טביחה צריכי לעדי גניבה כיון דעדי גניבה לא צריכי לעדי טביחה דבר קרינא ביה,ורבנן האי דבר ולא חצי דבר למעוטי מאי למעוטי אחד אומר אחד בגבה ואחד אומר אחד בכריסה,האי חצי דבר וחצי עדות הוא,אלא למעוטי שנים אומרים אחד בגבה ושנים אומרים אחד בכריסה הני אמרי קטנה היא והני אמרי קטנה היא:,גנב ומכר בשבת [וכו']: והתניא פטור,אמר רמי בר חמא כי תניא ההיא דפטור באומר לו עקוץ (לך) תאינה מתאינתי ותיקני לי גניבותיך,אמרי וכיון דכי תבע ליה קמן בדינא לא אמרינן ליה זיל שלים דמחייב בנפשו הוא הא מכירה נמי לאו מכירה היא,אלא אמר רב פפא באומר לו זרוק גניבותיך לחצרי ותיקני לי גניבותיך,כמאן כר"ע דאמר קלוטה כמי שהונחה דמיא,דאי כרבנן כיון דמטיא לחצר ביתו קנה לענין שבת לא מחייב עד דמטיא לארעא,באומר לא תיקני לי גניבותיך עד שתנוח,רבא אמר לעולם כרמי בר חמא אתנן אסרה תורה ואפילו בא על אמו ואי תבעה ליה קמן בדינא מי אמרינן ליה קום הב לה אתנן,אלא אע"ג דכי קא תבעה ליה בדינא לא אמרינן ליה זיל הב לה כיון דכי יהיב לה הוי אתנן הכא נמי אע"ג דלענין תשלומין אי תבע בדינא קמן לא אמרינן ליה זיל שלים | 70b. b Ḥalafta, /b he b said to him /b the following in the course of their discussion of the i halakhot /i of possession.,If one has been in possession of real estate for three years, this serves as proof of his claim that he is the legal owner. One who is able to prove uninterrupted possession for the necessary period is not required to produce documentary evidence of his legal title to the property. Rabbi Yoḥa ben Nuri or father Ḥalafta asked: b If /b one harvested and b ate /b the produce of a field that he claims as his own the b first year /b of the three years required for establishing possession of the land b in the presence of two /b witnesses, and subsequently ate the produce of the b second /b year b in the presence of two /b other witnesses, and finally ate the produce of the b third /b year b in the presence of /b yet b two /b other witnesses, b what is /b the i halakha /i ? Can the three testimonies combine to establish full testimony that he ate the produce of three years, thereby confirming his ownership of the field?,Rabbi Ḥalafta b said to /b Rabbi Yoḥa ben Nuri, or vice versa: b This is /b considered to establish b presumptive ownership /b by the one who ate the produce. The other Sage b said to him: I too say /b that this is b so, but Rabbi Akiva disputes /b this b matter, as Rabbi Akiva would say: /b The Torah requires that witnesses must testify with regard to a complete b matter and not part of a matter. /b Since there must be testimony concerning consumption of the produce over three years, and each set of witnesses establishes only that it took place for one year, their separate testimonies do not combine. If so, the mishna is apparently not in accordance with the opinion of Rabbi Akiva.,The Gemara rejects this assertion. b Abaye said: You /b can b even say /b that the mishna is in accordance with the opinion of b Rabbi Akiva. Doesn’t Rabbi Akiva concede /b that b in /b a case where b two /b witnesses b say: /b So-and-so b betrothed /b a certain woman, b and two /b other witnesses b say: /b Someone else subsequently b engaged in sexual intercourse /b with that same woman, this is proof that the act of intercourse was adulterous?,The reason for this is b that even though the witnesses /b testifying about the b intercourse require the witnesses /b who testify about the b betrothal, /b i.e., the testimony of the second set of witnesses is meaningless without the testimony of the first witnesses, nevertheless, b since the witnesses /b testifying about the b betrothal do not require the witnesses /b who testify about the b intercourse, /b i.e., their testimony by itself establishes a halakhic status, b we call /b the testimony of each pair a complete b matter. /b , b Here too, /b the same logic applies in the case of a thief who steals an animal and subsequently slaughters or sells it: b Even though the witnesses /b who testify about the b slaughter require the /b testimony of the b witnesses /b about the b theft /b in order for their testimony to have any halakhic significance, b since the witnesses /b testifying about the b theft do not require the /b testimony of the b witnesses /b who testify about the b slaughter, /b as their testimony alone establishes that person as a thief who is liable to pay the double payment, b we call /b the testimony of each pair a complete b matter. /b ,The Gemara asks: b And /b according to the opinion of b the Rabbis, /b who disagree with Rabbi Akiva that the Torah stipulates that testimony must be about b a matter and not half of a matter, /b the term “matter” (Deuteronomy 19:15) serves b to exclude what? /b The Gemara answers: It serves b to exclude /b a case involving testimony that a girl has reached majority, in which b one /b witness b says /b that he saw b one /b hair on b her /b lower b back, and one /b witness b says /b that he saw b one /b hair on b her /b lower b abdomen. /b A girl is considered to have reached maturity when she has two pubic hairs. In this case, two witnesses separately testify that they have each seen one hair, and therefore each testimony is halakhically meaningless on its own. The Rabbis derive from the verse that these testimonies do not combine.,The Gemara raises a difficulty: In b this /b case each testimony is obviously invalid, as it is b half a matter and /b also b half a testimony. /b Not only does each testimony refer to one hair, which is half a matter, it is submitted by one witness, which is half a testimony. Consequently, it is obvious that the girl is not considered of age in this case.,The Gemara therefore rejects this explanation. b Rather, /b the Rabbis maintain that the term “matter” serves b to exclude /b a case in which b two /b witnesses b say /b that they saw b one /b hair on a girl’s b back, and two /b other witnesses b say /b that they saw b one /b hair b on her /b lower b abdomen. /b In this case the testimony of either set of witnesses concerns only one hair, and therefore b these /b witnesses b are /b essentially b saying /b that b she is /b still b a minor and those /b witnesses b are saying /b that b she is /b still b a minor. /b Therefore, each testimony concerns only half of a matter.,§ The mishna teaches: If one b stole /b an animal b and sold /b it b on Shabbat, /b he pays the fourfold or fivefold payment. The Gemara asks: b But isn’t it taught /b in a i baraita /i that in this case he is b exempt /b from the fourfold or fivefold payment?, b Rami bar Ḥama said: When it is taught /b in b that /b i baraita /i b that /b he is b exempt, /b this is referring to a case b where /b the purchaser b says to /b the thief: b Pick off a fig for yourself from my fig tree /b on Shabbat, b and /b through performing this act b your stolen /b animal shall be b acquired by me. /b Since the act of acquisition of the animal involved the type of Shabbat desecration for which one is liable to receive the death penalty, the thief is exempt from the monetary obligations he would ordinarily incur from this act, i.e., the fourfold or fivefold payment to the animal’s prior owner. This is in accordance with the principle that one who commits two or more transgressions by means of a single act, both of which entail punishment, is exempt from the lesser punishment.,The Sages b say, /b questioning this explanation of the i baraita /i : b But since, if /b the purchaser b would bring a legal claim against /b the thief b before us, /b to force him to deliver the animal acquired by means of picking the fig, the court b would not say to /b the thief: b Go /b and b pay /b him the animal you owe him, b because /b the thief b is liable to /b receive the b death /b penalty for his desecration of Shabbat, this shows that b the sale is not /b a valid b sale /b at all. Therefore, the i baraita /i would not call this exchange a sale and this interpretation of the i baraita /i cannot be correct., b Rather, Rav Pappa said: /b The i baraita /i is discussing a case b where /b the purchaser b said to /b the thief: b Throw your stolen /b animal from the public domain b into my /b enclosed b courtyard, and your stolen /b animal b will /b thereby b be acquired by me. /b One can acquire an item if it is placed on his property. In this case, when the thief places the animal on the purchaser’s property he moves it from the public domain into the private domain, which is a desecration of Shabbat that entails the death penalty. Consequently, he is exempt from the fourfold or fivefold payment.,The Gemara asks: If this is the correct explanation of the i baraita /i , b in accordance with whose /b opinion is the i baraita /i taught? It is b in accordance with /b the opinion of b Rabbi Akiva, who says: /b An item b in /b the b airspace /b of a certain area b is considered /b as though it were b at rest /b in that area., b As, if /b the i baraita /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that an item in the airspace of a certain area is not considered as though it were at rest in that area, b once /b the animal b reaches the /b airspace b of the courtyard /b of the purchaser’s b house /b he has acquired it, as one can acquire items that are in the airspace of his courtyard just like those on its ground, whereas b with regard to /b moving an item from one domain to another on b Shabbat /b the thief b is not liable /b for Shabbat desecration b until it reaches the ground. /b Since the thief’s monetary liability is not simultaneous with his incurring of the death penalty, he would not be exempt from payment.,The Gemara answers: It is possible that the i baraita /i is in accordance with the opinion of the Rabbis as well, as one can explain that it is speaking of a case b in /b which the purchaser b says /b to the thief: b Your stolen /b animal b shall not be acquired by me until it rests /b on the ground. In that case, the acquisition of the animal and the Shabbat desecration are simultaneous., b Rava said: Actually, /b it is possible to explain the b i baraita /i as Rami bar Ḥama /b did, that the animal was acquired through the picking of a fig on Shabbat. And the objection raised earlier, that this act should not be considered a sale at all, is incorrect. This can be demonstrated by the fact that the b Torah prohibits /b one to bring as an offering an animal given as the b payment /b to a prostitute for services rendered (Deuteronomy 23:19). b And /b this prohibition applies b even /b if the man in question b engaged in intercourse with his own mother, /b which is a capital offense. b But if she /b would bring b a legal claim before us, demanding /b the payment of the animal that was agreed upon as her fee, b would we say to him: Arise and pay her /b the animal? The court would not say this, as the monetary liability was incurred simultaneously with the commission of a capital crime., b Rather, /b one must say that b even though if she /b brings b a legal claim /b against b him demanding /b the payment of the animal that was agreed upon as her fee b we do not say to him: Go and pay her, /b nevertheless, b since if /b he does b give /b it b to her it is /b considered b payment /b to a prostitute, it cannot be used as an offering. b Here too, /b in the case of the acquisition of the animal through picking a fig, b even though with regard to payment, if /b the purchaser would bring b a legal claim before us /b against the thief, b seeking /b to force him to deliver the animal, b we would not say to him: Go pay, /b |
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55. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 102| 10b. מלאכת מחשבת אסרה תורה ומלאכת מחשבת לא כתיבא:,חגיגות: מיכתב כתיבן לא צריכא לכדאמר ליה רב פפא לאביי ממאי דהאי וחגותם אותו חג לה' זביחה דלמא חוגו חגא קאמר רחמנא,אלא מעתה דכתיב (שמות ה, א) ויחוגו לי במדבר הכי נמי דחוגו חגא הוא וכי תימא הכי נמי והכתיב (שמות י, כה) ויאמר משה גם אתה תתן בידינו זבחים ועולות,דלמא הכי קאמר רחמנא אכלו ושתו וחוגו חגא קמאי לא סלקא דעתך דכתיב (שמות כג, יח) ולא ילין חלב חגי עד בקר ואי סלקא דעתך דחוגא הוא תרבא לחגא אית ליה,ודלמא הכי קאמר רחמנא חלב הבא בזמן חג לא ילין,אלא מעתה הבא בזמן חג הוא דלא ילין הא דכל השנה כולה ילין (ויקרא ו, ב) כל הלילה עד הבקר כתיב,דלמא אי מההוא הוה אמינא ההוא לעשה כתב רחמנא האי ללאו,ללאו כתב קרא אחרינא (דברים טז, ד) ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר ודלמא לעבור עליו בשני לאוין ועשה,אלא אתיא מדבר מדבר כתיב הכא ויחוגו לי במדבר וכתיב התם (עמוס ה, כה) הזבחים ומנחה הגשתם לי במדבר מה להלן זבחים אף כאן זבחים,ומאי כהררין התלויין בשערה דברי תורה מדברי קבלה לא ילפינן:,מעילות: מיכתב כתיבן אמר רמי בר חמא לא נצרכא אלא לכדתנן השליח שעשה שליחותו בעל הבית מעל לא עשה שליחותו שליח מעל,וכי עשה שליחותו אמאי מעל וכי זה חוטא וזה מתחייב היינו כהררין התלויין בשערה,אמר רבא ומאי קושיא דלמא שאני מעילה דילפא חטא חטא מתרומה מה התם שלוחו של אדם כמותו אף כאן שלוחו של אדם כמותו,אלא אמר רבא לא נצרכא אלא לכדתניא נזכר בעל הבית ולא נזכר שליח שליח מעל שליח עניא מאי קא עביד היינו כהררין התלויין בשערה,אמר רב אשי מאי קושיא דלמא מידי דהוה אמוציא מעות הקדש לחולין,אלא אמר רב אשי לא נצרכא אלא לכדתנן נטל אבן או קורה של הקדש הרי זה לא מעל נתנה לחבירו הוא מעל וחבירו לא מעל מכדי מישקל שקלה מה לי הוא ומה לי חבירו היינו כהררין התלויין בשערה,ומאי קושיא דלמא כדשמואל דאמר שמואל הכא | 10b. The Gemara answers: b The Torah prohibited /b only planned, b creative labor /b on Shabbat. An act of labor that is not intended, or whose result is unintended, or whose consequence is destructive, is not included in this category. Therefore, one who performs labor in this manner is exempt. b And /b limitation of the prohibition against b creative labor is not written /b anywhere in the Torah with regard to the laws of Shabbat. Admittedly, this principle is written in connection with the Tabernacle, and there is an established exegetical link between the building of the Tabernacle and Shabbat. Nevertheless, as this fundamental principle concerning the i halakhot /i of Shabbat does not appear explicitly, it is compared to mountains suspended by a hair.,§ The mishna taught that the i halakhot /i of b Festival peace /b -offerings are like mountains suspended by a hair. The Gemara asks: But b they are written /b in the Torah. The Gemara answers: b No, /b it is b necessary /b to say this b in accordance with that which Rav Pappa said to Abaye: From where /b is it derived b that this /b verse: b “And you shall celebrate it as a Festival [ i veḥagotem /i ] to the Lord” /b (Leviticus 23:41), is referring to b an animal offering? Perhaps the Merciful One is /b simply b saying: Celebrate a Festival. /b ,Abaye responded: b However, if that is so, /b consider b that it is written: /b “Let My people go, b that they may hold a feast [ i veyaḥogu /i ] to Me in the wilderness” /b (Exodus 5:1). b So too, /b the meaning of this verse b is that /b they will merely b celebrate a Festival, /b and not bring an offering. b And if you would say that is /b indeed b so, /b that this means that they should celebrate a Festival, b but isn’t it written: “And Moses said: You must also give into our hand sacrifices and burnt- /b offerings, that we may sacrifice to the Lord our God” (Exodus 10:25)? This shows that the command is referring to offerings.,The Gemara raises a difficulty. But b perhaps this is what the Merciful One said: /b Slaughter animals so that you can b eat, drink, and celebrate a Festival before Me, /b but no offerings are necessary. The Gemara answers: This b cannot enter your mind, as it is written: “The fat of My Festival feast [ i ḥagi /i ] shall not remain all night until the morning” /b (Exodus 23:18). b And if it enters your mind /b to say b that it is /b referring to a regular b Festival feast /b and not an offering, b does a Festival feast have /b forbidden b fats? /b ,The Gemara asks: b But perhaps this is what the Merciful One states /b in the Torah: The b fats /b of gift offerings b that are brought during a Festival may not remain all night. /b If so, the phrase “My Festival feast” is not referring to a type of offering at all, but to a particular time.,The Gemara answers: b However, if that is so, /b this verse indicates that it is only those fats b that are brought during a Festival that may not remain overnight. /b It may be inferred from here b that /b fats which are brought b throughout the year may remain all night. /b But b it is written /b about burnt-offerings: “On its firewood upon the altar b all night into the morning” /b (Leviticus 6:2). This shows that burnt-offerings must burn upon the altar all night.,The Gemara further asks: b Perhaps if /b this i halakha /i was derived b from that /b verse, b I would say that /b verse serves as the source b of a positive mitzva. /b Therefore, b the Merciful One writes this /b verse: “Shall not remain all night,” b as a prohibition /b as well.,The Gemara responds. With regard b to the prohibition /b against leaving over an offering on a Festival, b another verse was written: “Neither shall any of the flesh, which you sacrifice the first day at evening, remain all night until the morning” /b (Deuteronomy 16:4). The Gemara asks: b But perhaps /b the verse: “Shall not remain all night” comes to teach that one who does so b violates two prohibitions and a positive mitzva. /b , b Rather, /b the Gemara rejects this explanation in favor of the claim that the source for a Festival peace-offering b comes /b from a verbal analogy between the term b “wilderness” /b stated here and the term: b “wilderness” /b stated elsewhere. b It is written here: “They shall make an offering to Me in the wilderness” /b (Exodus 5:1), b and it is written there: “Did you bring to Me sacrifices and offerings /b forty years b in the wilderness, /b house of Israel?” (Amos 5:25). b Just as there /b it is referring to actual b animal offerings, so too here, /b it is referring to b animal offerings, /b not merely the celebration of a Festival.,The Gemara asks: b And /b in light of this verbal analogy, in b what /b way is this i halakha /i b like mountains suspended by a hair? /b The Gemara answers: The textual evidence is not that strong, as generally b one does not derive Torah matters from texts of the tradition, /b i.e., Prophets and Writings. Since the prophets were not permitted to introduce new i halakhot /i , as the Torah is the only authoritative source in that regard, this verbal analogy does not carry the same weight as a i halakha /i derived from the Torah itself.,§ The mishna taught that the details of the i halakhot /i of b misuse /b of consecrated property are like mountains suspended by a hair. The Gemara asks: But b they are written /b in the Torah (Leviticus 5:14–16). b Rami bar Ḥama said: /b This statement b is necessary only for that which we learned /b in a mishna ( i Me’ila /i 20a): With regard to b an agent who performs his agency, /b e.g., when a homeowner sends someone to buy an object with consecrated money and the agent does as he was instructed, b the homeowner has misused /b consecrated property and must bring an offering for the actions of the agent performed on his behalf. However, if the agent b did not perform his agency, /b but in some way acted on his own account, b the agent has misused /b consecrated property, and he is the one obligated to bring the offering.,The Gemara explains: b And when he performed his agency, why /b is the owner considered to have b misused /b consecrated property? b And is it /b possible b that this one sins and that one is rendered liable? /b Since this i halakha /i is counterintuitive, it is not apparent from the verses. b This is /b what the mishna was referring to when it said that these i halakhot /i are b like mountains suspended by a hair. /b , b Rava said: And what is /b the logical b difficulty /b with this i halakha /i ? b Perhaps /b the transgression of b misuse /b of consecrated property b is different, as it is derived /b through a verbal analogy from the parallel term b “sin” /b (Leviticus 5:6) and b “sin” /b (Numbers 18:9), b from /b the case of b i teruma /i : Just as there, /b with regard to i teruma /i , the legal status of b a person’s agent is like /b that of b himself, /b and therefore the agent may separate i teruma /i on behalf of the owner of the produce, b so too here, /b with regard to misuse of consecrated property, the legal status of b a person’s agent is like /b that of b himself, /b which means that when the agent properly performs his agency the owner is liable., b Rather, Rava said: /b The mishna’s statement with regard to mountains b is necessary only for that which is taught /b in a i baraita /i : If, after he sent an agent to use a consecrated object, b the homeowner remembered /b that it was a consecrated item b and the agent did not remember, the agent has misused /b consecrated property despite the fact that he was merely performing his agency. This is because one is liable for the misuse of consecrated property only if he acted unwittingly. In this instance, b what did the poor agent do? /b He simply performed his agency on behalf of the owner, and yet because the owner remembered about the consecrated object, the agent is liable. b This is /b what the mishna is referring to when it says that these i halakhot /i are b like mountains suspended by a hair. /b , b Rav Ashi said: /b And b what is /b the logical b difficulty /b with this i halakha /i ? b Perhaps /b this b is just as it is with /b regard to b one who spends consecrated money for non-sacred /b purposes. Although this individual did not know that the money was consecrated, he is nevertheless obligated to bring an offering. Here too, once the owner canceled the agency upon realizing the money was consecrated, the agent unwittingly misused consecrated property, and therefore he is liable., b Rather, Rav Ashi said: /b The mishna b is necessary only for that which we learned /b in a mishna ( i Me’ila /i 19b): If one b picked up a consecrated stone or beam, he has not misused /b consecrated property merely by this action. However, if he b gave it to another, he has misused /b consecrated property b and the other /b person b has not misused /b consecrated property. The Gemara analyzes this case: b Since he picked it up, what /b difference b is /b there b to me /b if b he /b keeps it, b and what /b difference b is /b there b to me /b if he gives it to b another? /b What is the basis for the distinction between the two cases? Rather, b this is /b the case the mishna is referring to when it says that these i halakhot /i are b like mountains suspended by a hair. /b ,The Gemara raises a difficulty. b What is /b the logical b difficulty /b with this i halakha /i ? b Perhaps /b it should be explained b in accordance with /b the opinion b of Shmuel, as Shmuel said: Here, /b this mishna is not referring to an ordinary person who picked up a consecrated stone for himself. |
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56. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 59| 24b. (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד:,עד שיזקין עד כמה אמר רבי אלעא אמר ר' חנינא עד שירתת,תנן התם בעל קרי שטבל ולא הטיל מים לכשיטיל טמא ר' יוסי אומר בחולה ובזקן טמא בילד ובבריא טהור,ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי,ת"ר נתמלא זקנו ראוי ליעשות שליח ציבור ולירד לפני התיבה ולישא את כפיו מאימתי כשר לעבודה משיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים,א"ר חסדא מ"ט דרבי דכתיב (עזרא ג, ח) ויעמידו [את] הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה' ואידך לנצח שאני,והא האי קרא בלוים כתיב כדר' יהושע בן לוי דאמר רבי יהושע בן לוי בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהן (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ת"ר (ויקרא כא, יז) איש מזרעך לדורותם מכאן אמר רבי אלעזר קטן פסול לעבודה ואפי' תם מאימתי כשר לעבודה משיביא שתי שערות אבל אחיו הכהנים אין מניחין אותו לעבוד עד שיהא בן כ',איכא דאמרי הא רבי היא ואפי' פסול דרבנן לית ליה ואיכא דאמרי רבי אית ליה פסול מדרבנן והא רבנן היא ולכתחלה הוא דלא אבל דיעבד עבודתו כשרה:, big strongמתני׳ /strong /big טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש:, big strongגמ׳ /strong /big ת"ר אויר כלי חרש טמא וגבו טהור אויר כל הכלים טהור וגבן טמא נמצא טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש,מנהני מילי דת"ר תוכו ואע"פ שלא נגע,אתה אומר אע"פ שלא נגע או אינו אלא אם כן נגע רבי יונתן בן אבטולמוס אומר נאמר (ויקרא יא, לג) תוכו לטמא ונאמר תוכו ליטמא מה תוכו האמור לטמא אע"פ שלא נגע אף תוכו האמור ליטמא אע"פ שלא נגע,והתם מנלן אמר רבי יונתן התורה העידה על כלי חרס | 24b. b “It came to pass, when the trumpeters and singers were as one, to make one sound to be heard” /b (II Chronicles 5:13). This indicates that the Levites must be capable of singing in one voice, and one who is unable to do so is unfit for service.,The i baraita /i teaches that the priest is eligible for service b until he ages. /b The Gemara asks: b Until when, /b i.e., what is the definition of aging in this context? b Rabbi Ela says /b that b Rabbi Ḥanina says: Until /b his hands and feet begin to b tremble. /b , b We learned /b in a mishna b there /b ( i Mikvaot /i 8:4): With regard to b one who experienced a seminal emission who /b then b immersed /b in a ritual bath b and did not urinate /b before immersing, b when he urinates he is ritually impure, /b because residue of the semen remain in his body and was discharged with the urine, rendering him impure. b Rabbi Yosei says: In /b the case of b an ill /b person b and an elderly /b person, he is b ritually impure; in /b the case of b a young /b person b and a healthy /b person, he is b ritually pure, /b as the semen was presumably discharged in its entirety at the outset., b Until when /b is one considered b a young /b person? b Rabbi Ela says /b that b Rabbi Ḥanina says: Anyone who /b is able to b stand on one of his legs and remove his shoe or put on his shoe /b is considered young. b They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: /b The b hot water and oil that my mother smeared on me in my youth benefited me in my old age. /b , b The Sages taught: /b If b one’s beard /b is b fully /b grown, b he is fit to be appointed an emissary of the community /b for various matters, b and to descend before the ark /b as a prayer leader, b and to lift his hands /b for the Priestly Benediction. b From when /b is a priest b fit for /b Temple b service? /b It is b from /b the time he reaches puberty and b grows two /b pubic b hairs. Rabbi /b Yehuda HaNasi b says: I say /b that he is not fit for Temple service b until he is twenty /b years of b age. /b , b Rav Ḥisda said: What is the reason /b for the opinion b of Rabbi /b Yehuda HaNasi? The reason is b as it is written: “And appointed the Levites, from twenty years old and upward, to oversee of the work of the House of the Lord” /b (Ezra 3:8). b And /b what does b the other /b i tanna /i hold? He holds that b to oversee is different /b and requires an older priest.,The Gemara asks: b But /b what proof can be cited from this verse with regard to priests; b isn’t that verse written with regard to Levites? /b The Gemara answers: It is understood b in accordance with /b the statement b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: In twenty-four places /b in the Bible the b priests are called Levites. And this is one of those /b verses: b “And the priests the Levites, the sons of Zadok” /b (Ezekiel 44:15). The verse in Ezra is another one of the verses., b The Sages taught /b in a i baraita /i with regard to the verse: b “Any man of your descendants throughout their generations /b that has a blemish shall not approach to offer the bread of his God” (Leviticus 21:17); b from here Rabbi Elazar says: A minor /b priest is b unfit for /b Temple b service, even /b if he is b unblemished, /b as he is not a man. b From when /b is b he fit for service? From /b the time he reaches puberty and b grows two /b pubic b hairs. But his brethren the priests do not allow him to perform the service until he is twenty /b years of b age. /b , b There are /b those b who say: This is /b the opinion of b Rabbi /b Yehuda HaNasi, b and he is /b of the opinion that there is b no disqualification /b for one between puberty and twenty years of age b even by rabbinic law. /b The other priests simply do not allow priests of that age to perform the Temple service i ab initio /i . b And there are /b those b who say: Rabbi /b Yehuda HaNasi b is of /b the opinion that there is b disqualification by rabbinic law /b in that case, b and this /b statement in the i baraita /i b is /b the opinion of b the Rabbis, and /b they hold that b it is i ab initio /i that /b one may b not /b perform the service, b but after the fact, his service is valid. /b , strong MISHNA: /strong That which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other types of b vessels; /b that which is b ritually pure in all the /b other types of b vessels /b is b ritually impure in an earthenware vessel. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i explaining the mishna: If a primary source of ritual impurity fell into the b airspace of an earthenware vessel /b the vessel is b ritually impure, and /b if it fell on b its outer side, /b the vessel is b ritually pure. /b If a primary source of ritual impurity fell into the b airspace of all the /b other types of b vessels, /b the vessels are b ritually pure, and /b if it fell on b their outer side, /b they are b ritually impure. It is found /b that that which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other b vessels, /b and that which is b ritually pure in all the /b other b vessels /b is b ritually impure in an earthenware vessel. /b ,The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught /b in a i baraita /i based on the verse: “And every earthenware vessel into which [ i tokho /i ] any of them falls, whatever is in it [ i tokho /i ] shall be impure, and it you shall break” (Leviticus 11:33); if an impure item fell b “in it [ i tokho /i ],” and even /b in a case b where /b the impure item b did not come into contact /b with the vessel, the vessel becomes impure.,The i baraita /i continues: b Do you say /b that it is impure b even if /b the impure item b did not come into contact /b with the vessel, b or /b perhaps b it is /b impure b only if it did come into contact /b with the vessel? b Rabbi Yonatan ben Avtolemos says: i Tokho /i is stated /b with regard b to transmitting impurity /b to food in its airspace, as it is stated: “Whatever is in it [ i tokho /i ] shall be impure,” b and i tokho /i is stated /b with regard b to becoming impure, /b as it is stated: “Into which [ i tokho /i ] any of them falls”; b just as /b in the case of b i tokho /i that is stated /b with regard b to transmitting impurity /b to food in its airspace, the food is impure b even if /b the impure item b did not come into contact /b with the vessel, b so too, /b in the case of b i tokho /i that is stated /b with regard b to /b the vessel b becoming impure, /b the vessel is impure b even if /b the impure item b did not come into contact /b with it.,The Gemara asks: b And there, /b with regard to rendering food impure in its airspace, b from where do we /b derive that the food becomes impure even if it did not come into contact with the impure vessel? b Rabbi Yonatan said: The Torah testified about an earthenware vessel /b |
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57. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 79| 6b. big strongמתני׳ /strong /big היו שנים רואין אותו מחלון זה ושנים רואין אותו מחלון זה ואחד מתרה בו באמצע בזמן שמקצתן רואין אלו את אלו הרי אלו עדות אחת ואם לאו הרי אלו שתי עדיות לפיכך אם נמצאת אחת מהן זוממת הוא והן נהרגין והשניה פטורה,רבי יוסי אומר לעולם אין נהרגין עד שיהו שני עדיו מתרין בו שנאמר (דברים יז, ו) על פי שנים עדים דבר אחר על פי שנים עדים שלא תהא סנהדרין שומעת מפי התורגמן:, big strongגמ׳ /strong /big אמר רב זוטרא בר טוביא אמר רב מנין לעדות מיוחדת שהיא פסולה שנאמר (דברים יז, ו) לא יומת על פי עד אחד מאי אחד אילימא עד אחד ממש מרישא שמעינן לה על פי שנים עדים אלא מאי אחד אחד אחד,תניא נמי הכי לא יומת על פי עד אחד להביא שנים שרואים אותו אחד מחלון זה ואחד מחלון זה ואין רואין זה את זה שאין מצטרפין ולא עוד אלא אפילו בזה אחר זה בחלון אחד אין מצטרפין,אמר ליה רב פפא לאביי השתא ומה אחד מחלון זה ואחד מחלון זה דהאי קא חזי כולו מעשה והאי קא חזי כולו מעשה אמרת לא מצטרפי בזה אחר זה דהאי חזי פלגא דמעשה והאי חזי פלגא דמעשה מיבעיא א"ל לא נצרכא אלא לבועל את הערוה,אמר רבא אם היו רואין את המתרה או המתרה רואה אותן מצטרפין אמר רבא מתרה שאמרו אפילו מפי עצמו ואפילו מפי השד,אמר רב נחמן עדות מיוחדת כשירה בדיני ממונות דכתיב לא יומת על פי עד אחד בדיני נפשות הוא דאין כשירה אבל בדיני ממונות כשירה,מתקיף לה רב זוטרא אלא מעתה בדיני נפשות תציל אלמה תנן הוא והן נהרגין קשיא:,רבי יוסי אומר וכו': א"ל רב פפא לאביי ומי אית ליה לרבי יוסי האי סברא והתנן רבי יוסי אומר השונא נהרג מפני שהוא כמועד ומותרה,א"ל ההוא רבי יוסי בר יהודה היא דתניא רבי יוסי בר יהודה אומר חבר אין צריך התראה לפי שלא ניתנה התראה אלא להבחין בין שוגג למזיד:,דבר אחר ע"פ שנים עדים שלא תהא סנהדרין שומעת מפי התורגמן: הנהו לעוזי דאתו לקמיה דרבא אוקי רבא תורגמן בינייהו והיכי עביד הכי והתנן שלא תהא סנהדרין שומעת מפי התורגמן רבא מידע הוה ידע מה דהוו אמרי ואהדורי הוא דלא הוה ידע | 6b. strong MISHNA: /strong In a case where there b were two /b witnesses b observing /b an individual violating a capital transgression b from this window /b in a house, b and two observing him from that window /b in a house, b and one /b person was b forewarning /b the transgressor b in the middle /b between the two sets of witnesses, the i halakha /i depends on the circumstances. In a situation b where some of /b the witnesses observing from the two windows b see each other, /b the testimony of all b these /b witnesses constitutes b one testimony, but if /b they do b not /b see each other, the testimony of b these /b witnesses constitutes b two /b independent b testimonies. Therefore, /b as two independent sets of witnesses, b if one of /b the sets b was found /b to be a set of b conspiring /b witnesses, while the testimony of the other set remained valid, both b he, /b the one accused of violating the capital transgression, b and they, /b the conspiring witnesses, b are executed, and the second /b set, whose testimony remained valid, b is exempt. /b , b Rabbi Yosei says: /b Transgressors b are never executed unless his two witnesses are /b the ones b forewarning him, as it is stated: “At the mouth of two witnesses… /b he who is to be put to death shall die” (Deuteronomy 17:6), from which it is derived that it is from the mouths of the two witnesses that the accused must be forewarned, and forewarning issued by someone else is insufficient. b Alternatively, /b from the phrase b “at the mouth of two witnesses” /b one derives b that /b the judges must hear the testimony directly from the witnesses, and the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter. /b , strong GEMARA: /strong b Rav Zutra bar Tuvya says /b that b Rav says: From where /b is it derived with regard b to disjointed testimony, /b in which each of the witnesses saw the incident independent of the other, b that it is not valid? /b It is derived from a verse, b as it is stated: “He shall not die at the mouth of one witness” /b (Deuteronomy 17:6). The exposition is as follows: b What /b is the meaning of b “one /b witness”? b If we say /b that it means b one witness literally, we learn it from the first /b portion of the verse: b “At the mouth of two witnesses,” /b indicating that the testimony of fewer than two witnesses is not valid. b Rather, what /b is the meaning of b “one /b witness”? It means that the accused is not executed based on the testimony of people who witnessed an incident with b one /b witness here and b one /b witness elsewhere.,The Gemara notes: b This is also taught /b in a i baraita /i : It is written: b “He shall not die at the mouth of one witness,” /b from which it is derived b to include /b the i halakha /i that in the case of b two /b witnesses b who observe /b an individual violating a capital transgression, b one from this window and one from that window, and they do not see each other, that they do not join /b to constitute a set of witnesses. b Moreover, even /b if they witnessed the same transgression from the same perspective, watching the incident not at the same time but b one after the other in one window, they do not join /b to constitute a set of witnesses., b Rav Pappa said to Abaye: /b Why is it necessary to mention both cases? b Now if /b in the case where b one /b witness views the incident b from this window and one /b witness views the incident b from that window, where this /b witness b sees the entire incident and that /b witness b sees the entire incident, you say /b that b they do not join /b to testify together as two witnesses, if they see the incident b one after the other, where this /b witness b sees half /b the b incident and that /b witness b sees half /b the b incident, /b is it b necessary /b to say that the witnesses do not join together? Abaye b said to him: /b It b is necessary /b to state this i halakha /i b only /b with regard b to /b a case where they witnessed one who b engages in intercourse with a forbidden relative, /b which is a continuing act, and each of the witnesses saw sufficient behavior to render the transgressor liable. The i tanna /i of the i baraita /i teaches that even in that case, they do not join to constitute a set of witnesses.,Apropos witnesses joining to constitute a set of witnesses, b Rava says: /b Even if the witness in either window is unable to see the witness in the other window, b if /b the witness in each window b sees the one who is forewarning /b the accused, b or /b if b the one who is forewarning /b the accused b could see /b the two disjointed witnesses, b they join /b to constitute a set of witnesses. b Rava says: /b The one b forewarning /b the accused of b whom /b the Sages b spoke /b need not be a third witness, but b even /b if the victim forewarns the murderer b from his own mouth, and even /b if the forewarning emerged b from the mouth of a demon, /b meaning the source of the forewarning is unknown, the forewarning is legitimate., b Rav Naḥman says: Disjointed testimony /b of two witnesses, each of whom observed an incident independent of the other, b is valid in /b cases of b monetary law, as it is written: “He shall not die at the mouth of one witness” /b (Deuteronomy 17:6). This indicates that b it is /b only b with regard to /b cases of b capital law that /b disjointed testimony b is not valid, but with regard to /b cases of b monetary law /b that testimony b is valid. /b , b Rav Zutra objects to this: But if that is so, /b and disjointed testimony is effective in certain cases, b in /b cases of b capital law /b disjointed testimony b should spare /b the accused from execution. Since one must exploit every avenue possible to prevent executions, in a case where some of the disjointed witnesses were rendered conspiring witnesses, the entire testimony should be voided on their account. b Why, /b then, b did we learn /b in the mishna that if one set witnessed the capital transgression from one window and one set from the other window, and one set was found to be a set of conspiring witnesses, b he, /b the accused, b and they, /b the conspiring witnesses, b are executed? /b The Gemara comments: Indeed, that is b difficult /b according to Rav Naḥman.,§ The mishna teaches that b Rabbi Yosei says: /b Perpetrators are never executed unless his two witnesses are the ones forewarning him. b Rav Pappa said to Abaye: And is Rabbi Yosei of /b the opinion that b this /b line of b reasoning /b is correct, and forewarning by the witnesses is indispensable? b But didn’t we learn /b in a mishna (9b): b Rabbi Yosei says: An enemy /b who commits murder cannot claim that he killed the victim unwittingly. Rather, b he is executed /b even if there was no forewarning, b due to /b the fact b that his /b halakhic status is b like /b that of one who is b cautioned and forewarned. /b Apparently, Rabbi Yosei does not always require that there be forewarning.,Abaye b said to him: That /b statement in the mishna you cited that is attributed to Rabbi Yosei b is /b actually the opinion of b Rabbi Yosei bar Yehuda, as it is taught /b in a i baraita /i : b Rabbi Yosei bar Yehuda says: A i ḥaver /i does not require forewarning, as forewarning was instituted only to distinguish between /b one who commits a transgression b unwittingly and /b one who does so b intentionally. /b A i ḥaver /i , who is a Torah scholar, does not require forewarning to distinguish between them. Rabbi Yosei ben Ḥalafta, whose opinion is cited in the mishna here, is of the opinion that forewarning is a necessary prerequisite to executing someone who is judged liable, and that forewarning must be issued by the witnesses.,§ The mishna teaches: b Alternatively, /b from the phrase in the verse b “at the mouth of two witnesses” /b one derives b that /b the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter. /b The Gemara relates: There were b certain /b people who spoke b a foreign /b language b who came before Rava /b for judgment. b Rava installed an interpreter between them /b and heard the testimony through the interpreter. The Gemara asks: b And how did he do so? But didn’t we learn /b in the mishna b that /b the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter? /b The Gemara answers: b Rava knew what they were saying, /b as he understood their language, b but he did not know /b how to b respond /b to them in their language. He posed questions through the interpreter but understood the answers on his own, as required by the mishna. |
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58. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 128| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. b are /b found b on the paths [ i gazyata /i ] /b near the city, b as horses /b belonging to the demons b flee /b along those paths, b and /b the demons b come to lead them /b away. Generally, however, demons do not enter inhabited places., b And /b Rav b said to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark, /b as these animals provide security and protection. b And do not live in a city where the mayor is a doctor, /b as he will be too busy working to govern properly. b And do not marry two /b women, as they will likely join forces against you. And b if you /b do b marry two, marry a third /b as well. If two of your wives plot against you, the third will inform you of their plans., b Rav said to Rav Kahana: /b It is better for one b to turn over a carcass than to turn over his word, /b i.e., to break his promise. Rav further said: b Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. /b It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If b you ascend to the roof, /b carry b your food with you. /b One should always carry his sustece with him, even if he goes only on a short trip. If b one hundred pumpkins in the city /b cost b a i zuz /i , place /b them carefully under b the corners /b of your clothes. Treat food respectfully even if it is inexpensive., b Rav said to Ḥiyya, his son: Do not /b get into the habit of b drinking medications, /b lest you develop an addiction. b And do not leap over a ditch, /b as you might hurt yourself in the process. b And do not pull out a tooth, /b but try to heal it if possible. b And do not provoke a snake /b in your house to try to kill it or chase it away. b And do not provoke a gentile, /b as this too is dangerous.,Similarly, b the Sages taught: /b There are b three /b beings b one /b should b not provoke: A small gentile, and a small snake, and a small /b Torah b scholar. What is the reason? Because their authority stands behind their ears. /b They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., b Rav said to Ayvu, his son: I struggled /b to teach b you i halakha /i but /b my efforts b did not succeed, /b as you did not become a great scholar. b Come /b and b I will teach you /b about b mundane matters: Sell your merchandise while the dust /b from the road is still b on your feet. /b As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that b anything you sell /b might later cause you to b regret /b the sale, b except for wine, which you /b can b sell without regret. /b Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: b Open your purse /b to accept payment, and only then b open your sack /b to deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn b a i kav /i from the ground than a i kor /i from the roof. /b A i kor /i is one hundred and eighty times larger than a i kav /i . This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are b dates in your storeroom, run to the brewery /b to sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: b And how many /b dates should one keep for himself? b Rava said: Up to three i se’a /i . Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some say /b that it was b Rav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy. /b The Gemara asks: b What is /b the meaning of the word b i sudana /i , /b the Aramaic term for a brewer? b Rav Ḥisda said: A pleasant secret [ i sod na’e /i ] and acts of loving kindness, /b as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. b Rav Pappa said: Anything /b you acquire with a document b by means /b of which ownership is transferred, i.e., a bill of acquisition or obligation, b requires collection, /b despite the fact that you are the legal owner. b Any sale on credit is uncertain whether or not /b it b will come /b to fruition. b And /b even b if it /b does b come /b to fruition, b the money is bad. /b These funds are difficult to collect, and they are generally not paid on time., b Rabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last. /b The reason is b so that /b if your side is defeated and you need to flee for your life, b you will enter /b the refuge of the city b first. And /b it is better to b make your Shabbat /b like an ordinary b weekday and do not be beholden to /b other b beings. And exert yourself /b to join together b with one upon whom the hour smiles. /b , b Rabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful act /b in public, b because of the incident that occurred /b involving David and Bathsheba (see II Samuel 11–12). If b your daughter has grown up, /b it is better to b free your /b Canaanite b slave and give /b him b to her /b than to leave her to find a husband on her own. b And be careful with your wife with regard to her first son-in-law, /b as she is especially fond of him. b What is the reason /b for this warning? b Rav Ḥisda said: Due to /b the possibility of b licentiousness. Rav Kahana said: Due to /b the fact that she might give him all your b money /b and leave you impoverished. The Gemara comments: Since b either of these /b could b happen, /b it is best to be prudent., b Rabbi Yoḥa said: Three /b people are b among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to /b engage b in Torah study; and one who recites i havdala /i over wine at the conclusion of Shabbat. /b The Gemara asks: b What is /b the special importance of b that /b mitzva, to recite i havdala /i over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, b who /b nevertheless b leaves some of /b his kiddush wine b for i havdala /i . /b , b Rabbi Yoḥa /b further b said: The Holy One, Blessed be He, proclaims about /b the goodness of b three /b kinds b of people every day, /b as exceptional and noteworthy individuals: b About a bachelor who lives in a city and does not sin /b with women; b about a poor person who returns a lost object to its owners /b despite his poverty; b and about a wealthy person who tithes his produce in private, /b without publicizing his behavior. The Gemara reports: b Rav Safra was a bachelor living in a city. /b |
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59. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 87| 81b. אמר ליה אדא ברי בתרי קטלי קטלת ליה:, big strongמתני׳ /strong /big מי שלקה ושנה ב"ד מכניסין אותו לכיפה ומאכילין אותו שעורין עד שכריסו מתבקעת:, big strongגמ׳ /strong /big משום דלקה ושנה ב"ד כונסין אותו לכיפה אמר ר' ירמיה אמר רבי שמעון בן לקיש הכא במלקיות של כריתות עסקינן דגברא בר קטלא הוא וקרובי הוא דלא מיקרב קטליה וכיון דקא מוותר לה נפשיה מקרבינן ליה לקטליה עילויה,א"ל רבי יעקב לר' ירמיה בר תחליפא תא אסברא לך במלקיות של כרת אחת אבל של שתים ושל שלש כריתות איסורי הוא דקא טעים ולא מוותר כולי האי:,מי שלקה ושנה: שנה אע"ג דלא שילש לימא מתני' דלא כרשב"ג דאי רשב"ג הא אמר עד תלת זימני לא הויא חזקה,אמר רבינא אפילו תימא רשב"ג קסבר עבירות מחזיקות,מיתיבי עבר עבירה שיש בה מלקות פעם ראשונה ושניה מלקין אותו ושלישית כונסין אותו לכיפה אבא שאול אומר אף בשלישית מלקין אותו ברביעית כונסין אותו לכיפה מאי לאו דכולי עלמא מלקיות מחזיקות ובפלוגתא דרבי ורשב"ג קמיפלגי,לא דכולי עלמא אית להו דרשב"ג והכא בהא קא מיפלגי דמר סבר עבירות מחזיקות ומר סבר מלקיות מחזיקות,והדתניא התרו בו ושתק התרו בו והרכין ראשו פעם ראשונה ושניה מתרין בו שלישית כונסין אותו לכיפה אבא שאול אומר אף בשלישית מתרין בו ברביעית כונסין אותו לכיפה,והתם מלקות ליכא במאי קמיפלגי אמר רבינא בכיפה צריכה התראה קמיפלגי,ומאי כיפה אמר רב יהודה מלא קומתו והיכא רמיזא אמר ריש לקיש (תהלים לד, כב) תמותת רשע רעה,ואמר ריש לקיש מאי דכתיב (קהלת ט, יב) כי [גם] לא ידע האדם את עתו כדגים שנאחזים במצודה רעה מאי מצודה רעה אמר ר"ל חכה:, big strongמתני׳ /strong /big ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין אותו (ישעיהו ל, כ) לחם צר ומים לחץ:, big strongגמ׳ /strong /big מנא ידעינן אמר רב בעדות מיוחדת ושמואל אמר שלא בהתראה,ורב חסדא אמר אבימי כגון דאיתכחוש בבדיקות ולא איתכחוש בחקירות כדתנן מעשה ובדק בן זכאי בעוקצי תאנים:,ומאכילין אותו לחם צר ומים לחץ: מאי שנא הכא דקתני נותנין לו לחם צר ומים לחץ ומאי שנא התם דקתני מאכילין אותו שעורין עד שכריסו מתבקעת אמר רב ששת אידי ואידי נותנין לו לחם צר ומים לחץ עד שיוקטן מעיינו והדר מאכילין אותו שעורין עד שכריסו מתבקעת:, big strongמתני׳ /strong /big הגונב את הקסוה והמקלל בקוסם והבועל ארמית קנאין פוגעין בו כהן ששמש בטומאה אין אחיו הכהנים מביאין אותו לב"ד אלא פרחי כהונה מוציאין אותו חוץ לעזרה ומפציעין את מוחו בגזירין זר ששמש במקדש רבי עקיבא אומר בחנק וחכ"א בידי שמים:, big strongגמ׳ /strong /big מאי קסוה אמר רב יהודה כלי שרת וכן הוא אומר (במדבר ד, ז) ואת קשות הנסך והיכא רמיזא (במדבר ד, כ) ולא יבאו לראות כבלע את הקדש ומתו:,והמקלל בקוסם: תני רב יוסף יכה קוסם את קוסמו רבנן ואיתימא רבה בר מרי אמרי יכהו קוסם לו ולקונו ולמקנו:,והבועל ארמית: בעא מיניה רב כהנא מרב | 81b. Rava b said to him: Adda my son, /b will b you kill him with two death penalties? /b Rabbi Yosei concedes that the prohibition of engaging in intercourse with a married woman takes effect in addition to the prohibition of engaging in intercourse with his mother-in-law. If he had violated the transgression unwittingly, he would have been liable to bring two sin-offerings. But if he violated the transgression intentionally, it is impossible to execute him by strangulation after executing him by burning., strong MISHNA: /strong b One who was flogged /b for violating a prohibition b and /b then b repeated /b the violation and was flogged again assumes the status of a forewarned transgressor. The b court places him into the vaulted chamber [ i lakippa /i ] and feeds him barley /b bread b until his belly ruptures /b due to the low-quality food, and he dies., strong GEMARA: /strong b Due to /b the fact b that he was flogged and repeated /b the violation does the b court place him into the vaulted chamber /b for the duration of his life and advance his death? b Rabbi Yirmeya says /b that b Rabbi Shimon ben Lakish says: Here, we are dealing with lashes /b administered for violations of prohibitions punishable b by excision from the World-to-Come [ i karet /i ]. As /b when one violates such a prohibition, b the man is /b essentially b liable to /b be punished with b death /b at the hand of Heaven, b but his death is not advanced /b by the court, as it is administered by the heavenly court. b And /b in this case, b since he surrenders his life /b through his repeated transgressions, b we advance his execution upon him /b by placing him in the vaulted chamber., b Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: Come and I will explain to you /b the circumstances of this i halakha /i . It is in a case where he was flogged b with lashes for /b repeatedly violating b one /b prohibition punishable with b i karet /i /b that he is considered to have surrendered his life. b But /b if he received lashes b for /b violating b two or for /b violating b three /b different prohibitions punishable with b i karet /i , /b he is not placed in the vaulted chamber, as b he /b merely b is tasting /b the taste of b prohibition /b and wants to enjoy the different experiences, b and he is not /b thereby b surrendering /b his life b to that extent. /b ,§ The mishna teaches: b One who was flogged /b for violating a prohibition b and /b then b repeated /b the violation, the court places him into the vaulted chamber. The Gemara infers: He is placed in the vaulted chamber if b he repeated /b the violation, doing it a second time, b even if he did not /b again b repeat /b the violation, doing it b a third /b time. b Let us say /b that b the mishna is not in accordance with /b the opinion of b Rabban Shimon ben Gamliel, as if /b it is in accordance with the opinion of b Rabban Shimon ben Gamliel, doesn’t he say: Presumptive status is not /b established b until /b the action is performed b three times? /b In his opinion, only after violating the prohibition three times would one assume the status of a forewarned transgressor., b Ravina /b rejects that proof and b says: Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabban Shimon ben Gamliel, /b the i tanna /i b holds /b that b transgressions, /b not lashes, b establish /b the b presumptive status /b of a transgressor. Therefore, the mishna that teaches: One who was flogged for violating a prohibition and then repeated the violation and was flogged, is placed in the vaulted chamber only after he violated the prohibition a third time, is in accordance with the opinion of Rabban Shimon ben Gamliel.,The Gemara b raises an objection /b from a i baraita /i : If b one performed a transgression that has lashes /b as its punishment, the b first and the second time, /b the court b flogs him; and /b the b third /b time, the court b places him in the vaulted chamber. Abba Shaul says: Even the third /b time the court b flogs him; /b and the b fourth /b time, the court b places him in the vaulted chamber. What, is it not that everyone /b agrees that b lashes establish /b the b presumptive status /b of a transgressor, b and /b it is b concerning the dispute of Rabbi /b Yehuda HaNasi b and Rabban Shimon ben Gamliel, /b whether presumptive status is established after two or three times, that the Rabbis and Abba Shaul b disagree? /b ,The Gemara rejects that parallel. b No, /b it can be explained that b everyone, /b the Rabbis and Abba Shaul, b agrees with /b the opinion b of Rabban Shimon ben Gamliel /b that presumptive status is established after three times, b and here it is with regard to this /b matter b that they disagree: That /b one b Sage, /b the Rabbis, b holds: Transgressions establish /b the b presumptive status /b of a transgressor, and after he is flogged twice and performs the transgression a third time, the court places him in the vaulted chamber; b and /b one b Sage, Abba Shaul, holds: Lashes establish /b the b presumptive status /b of a transgressor, and it is only after he performs the third transgression and is flogged for that transgression that he assumes the status of a forewarned transgressor, and when he performs the transgression a fourth time, he is placed in the vaulted chamber.,The Gemara questions that interpretation of the dispute. b And that which is taught /b in a i baraita /i : With regard to a case where witnesses b forewarned him /b that he was about to violate a prohibition punishable by lashes b and he was silent /b and did not acknowledge that he accepted the forewarning, and likewise a case where the witnesses b forewarned him and he bowed his head /b but did not explicitly acknowledge that he accepted the forewarning, the b first and second time they forewarn him /b the court does not flog him, because he did not accept the forewarning. If this scenario occurs b a third /b time, the court b places him in the vaulted chamber. Abba Shaul says: Even the third /b time the witnesses b forewarn him /b the court does not flog him; b and the fourth /b time, the court b places him in the vaulted chamber. /b , b And there, /b in the case in the i baraita /i , b there are no lashes, /b as he did not explicitly acknowledge acceptance of the forewarning. The reference is to a case where one violated the transgression several times, and if their dispute is not with regard to the number of times required to establish presumptive status, b with regard to what /b matter b do they disagree? Ravina says: /b It is b with regard to /b whether placing an individual into b a vaulted chamber requires forewarning /b that b they disagree. /b The Rabbis hold that once he disregarded the forewarning three times, the court places him in a vaulted chamber. Abba Shaul holds that after he is forewarned three times that he will be flogged if he performs the transgression, he requires additional forewarning, before the fourth time, that he will be placed in a vaulted chamber if he performs the transgression again.,The Gemara clarifies: b And what /b is the nature of this b vaulted chamber? Rav Yehuda says: /b It is a small chamber that is b the full height of /b the transgressor, and it does not allow him to move in it. The Gemara asks: b And where /b is this punishment b intimated? Reish Lakish said /b that it is intimated in the verse: b “Evil shall kill the wicked” /b (Psalms 34:22). Ultimately, an evildoer finds his demise through his evil, and the result is this harsh form of death.,The Gemara cites a related statement. b And Reish Lakish says: What /b is the meaning of that b which is written: “For man also knows not his time, like fish snared in an evil net” /b (Ecclesiastes 9:12)? b What /b is the nature of this b evil net? Reish Lakish says: /b It is b a hook; /b although it is small and the fish is much larger, the fish cannot escape it., strong MISHNA: /strong With regard to b one who kills a person not in /b the presence of b witnesses /b and it is impossible to judge him in court, the court b places him into a vaulted chamber and feeds him sparing bread and scant water /b (see Isaiah 30:20)., strong GEMARA: /strong The Gemara asks: If there are no witnesses, b from where do we know /b that he killed a person and is liable to be punished? b Rav says: /b The i tanna /i of the mishna is speaking b about /b a case of b disjointed testimony, /b where the witnesses were not together and they witnessed the murder from different vantage points. The court cannot convict a person for committing a murder based on that type of testimony even though it is clear that the witnesses are telling the truth. b And Shmuel says: /b The i tanna /i of the mishna is speaking about a case b where /b the witnesses testified that they witnessed the murder but there was b no forewarning, /b and therefore the court cannot convict him., b And Rav Ḥisda /b says that b Avimi says: /b The i tanna /i of the mishna is speaking of a case b where /b the witnesses b contradicted /b each other b in the examinations /b that involve matters peripheral to the murder b but did not contradict /b each other b in the interrogations, /b which are integral to the murder, i.e., time and place. Therefore, it is clear to the court that the accused is guilty and consequently they place him in the vaulted chamber. b As we learned /b in a mishna (40a): There was b an incident and ben Zakkai examined /b the witnesses b with regard to the stems of figs /b on the fig tree beneath which the murder took place. Rabban Yoḥa ben Zakkai questioned the witnesses about the thickness of the stems in order to determine whether they would contradict each other in this peripheral detail in order to save the accused (see 41a).,The mishna teaches: b And feeds him sparing bread and scant water. /b The Gemara asks: b What is different /b in the mishna b here that /b the i tanna /i b teaches /b that the court b gives him sparing bread and scant water /b in the vaulted chamber, b and what is different /b in the previous mishna b there that /b the i tanna /i b teaches /b that the court b feeds him barley /b bread b until his belly ruptures; /b are these two different punishments? b Rav Sheshet says: /b Both b this and that /b are one punishment; first, the court b gives him sparing bread and scant water until his intestines contract /b due to his starvation diet, b and then /b the court b feeds him barley /b bread that expands in his innards b until his belly ruptures. /b , strong MISHNA: /strong With regard to b one who steals a i kasva /i , and one who curses with a sorcerer, and one who engages in intercourse with an Aramean woman, zealots strike him /b and kill him. Although the Torah does not say that one who performs one of these actions is liable to be executed, it is permitted for anyone who zealously takes the vengeance of the Lord to do so. In the case of b a priest who performed /b the Temple b service in /b a state of b ritual impurity, his priestly brethren do not bring him to court /b for judgment; b rather, the young men of the priesthood remove him from the Temple courtyard and pierce his skull with pieces of wood. /b In the case of b a non-priest who performed the service in the Temple, Rabbi Akiva says: /b His execution is b by strangulation, and the Rabbis say: /b He is not executed with a court-imposed death penalty; rather, he is liable to receive death b at the hand of Heaven. /b , strong GEMARA: /strong The Gemara asks: b What /b is the b i kasva /i /b mentioned in the mishna? b Rav Yehuda says: /b It is a term used to describe any b service vessel /b utilized in the Temple. b And likewise, it is stated: “And the jars [ i kesot /i ] with which to pour libations” /b (Numbers 4:7). The Gemara asks: b And where is it intimated /b that one who steals a service vessel is liable to be killed by zealots? The Gemara answers that it is intimated in the verse: b “But they shall not come to see the sacred items as they are being covered [ i kevala /i ], lest they die” /b (Numbers 4:20). The Gemara interprets the term i kevala /i as one who ingests, i.e., who takes (see Job 20:15), and the verse thereby teaches that one who steals a service vessel is liable to be killed.,The mishna teaches: b And one who curses with a sorcerer /b is among those liable to be killed by zealots. b Rav Yosef teaches /b that the reference is to one who says: b Let the sorcerer strike his sorcerer, /b meaning one who curses God in the name of idol worship. He does not explicitly say God’s name, but he believes that a sorcerer can curse the sorcerer who provided him with his powers, i.e., the Divine Presence. b The Rabbis, and some say /b that it was b Rabba, son of Mari, say /b that the reference is to one who says: b Let the sorcerer strike him, /b i.e., the individual with whom he is quarreling, b and his Creator and his Provider. /b Since he curses God, it is permitted for zealots to kill him.,The mishna teaches that b one who engages in intercourse with an Aramean woman /b is among those liable to be killed by zealots. b Rav Kahana asked of Rav: /b |
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60. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 101| 104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: | 104a. b he elevates its /b status, as b Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. /b Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the i samekh /i and final i mem /i , letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open i mem /i closed elevates its status. b However, /b if b one rendered a closed /b letter b open, he diminishes its /b status, as b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b The prophets instituted /b the difference between the open and closed forms of the letters b i mem /i , i nun /i , i tzadi /i , i peh /i , i kaf /i . /b Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: b And is that reasonable? Isn’t it written: “These are the commandments /b that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores b that a prophet is not permitted to introduce any /b new b element /b related to the Torah and its mitzvot b from here on. Rather, /b the prophets did not innovate these forms. Both the open and closed versions b existed /b before then. However, people b did not know which /b form appeared b in the middle of a word /b and b which /b form b at the end of a word. And the prophets came /b and b instituted their /b set positions. The Gemara asks: b And still /b the question remains: Didn’t the Sages derive from the verse: b “These are the commandments,” that a prophet is not permitted to introduce any /b new b element from here on? /b How could they institute the position of the letters? b Rather, /b over the course of time, the people b forgot their /b positions in the words b and /b the prophets b then reestablished their /b positions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss b the matter itself. Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. And /b furthermore, b Rav Ḥisda said: /b The b writing on the tablets was read from the inside, /b from one side of the tablets, b and read from the outside, /b the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: b i Nevuv /i /b was read as b i bet /i , i vav /i , i bet /i , i nun /i ; i rahav /i /b as b i beit /i , i heh /i , i reish /i ; /b and b i saru /i /b as b i vav /i , i reish /i , i samekh /i . /b , b The Sages said to Rabbi Yehoshua ben Levi: Young students came /b today b to the study hall and said things /b the likes of b which were not said /b even b in the days of Joshua bin Nun. /b These children who only knew the Hebrew alphabet interpreted the letters homiletically. br b i Alef beit /i /b means b learn /b [ b i elaf /i /b ] the b wisdom /b [ b i bina /i /b ] of the Torah. br b i Gimmel dalet /i /b means b give to the poor /b [ b i gemol dalim /i /b ]. b Why is the leg of the i gimmel /i extended toward /b the b i dalet /i ? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why /b is the b leg of /b the b i dalet /i extended toward /b the b i gimmel /i ? /b It is so b that /b a poor person b will make himself available to him /b who wants to give him charity. b And why does the i dalet /i face away from /b the b i gimmel /i ? /b It is to teach b that one should give /b charity b discreetly so that /b the poor person b will not be embarrassed by him. /b ,The children continued to interpret the letters. br b i Heh vav /i : That is /b the principal b name of the Holy One, Blessed be He. /b br b i Zayin ḥet /i , i tet yod /i , i kaf lamed /i : And if you do so, the Holy One, Blessed be He, feeds [ i zan /i ] you, and shows you favor [ i ḥan /i ], and bestows goodness [ i meitiv /i ] upon you, and gives you an inheritance [ i yerusha /i ], and ties a crown [ i keter /i ] for you in the World to Come [ i la’olam haba /i ]. /b br The b open i mem /i and closed i mem /i /b indicate that the Torah contains b an open statement, /b understood by all, and b an esoteric statement. /b br The b bent i nun /i /b and the b straight i nun /i /b at the end of a word refer to b a faithful person who is bent [ i ne’eman kafuf /i ] /b and is modest now, who will ultimately become a b well-known faithful person [ i ne’eman pashut /i ]. /b , b i Samekh ayin /i : Support the poor [ i semokh aniyyim /i ] /b to prevent them from falling further. b Another version: Make mnemonic /b signs b [ i simanim aseh /i ] /b to remember b the Torah and acquire it. /b br The b bent i peh /i /b and the b straight i peh /i : /b Sometimes one needs to have b an open mouth [ i peh patuaḥ /i ] /b and speak, and sometimes one needs to have b a closed mouth [ i peh satum /i ]. /b br The b bent i tzadi /i /b and the b straight i tzadi /i /b indicate that b a righteous /b person who is b bent /b and humble b [ i tzaddik kafuf /i ] /b now will ultimately become b a well-known righteous /b person b [ i tzaddik pashut /i ] /b whose righteousness is apparent to all. The Gemara asks: b That is identical /b to the interpretation of the bent and straight i nun /i : b i Ne’eman kafuf /i , i ne’eman pashut /i . /b The Gemara explains: b The verse added /b the b bending /b of the righteous person b to the bending of /b the faithful person. b From here /b it is derived b that the Torah was given in /b an atmosphere of b gravity. /b One must receive the Torah with a sense of awe and extreme humility.,The children continued: br b i Kuf /i : Holy [ i kadosh /i ], /b referring to God. br b i Reish /i : A wicked person [ i rasha /i ]. Why is the i kuf /i facing away from /b the b i reish /i ? /b This question was phrased euphemistically, as it is the i reish /i that is facing away from the i kuf /i . b The Holy One, Blessed be He, said: I am unable look at a wicked person, /b i.e., the wicked person does not want to look toward God. b And why is the crown of /b the letter b i kuf /i turned toward /b the b i reish /i ? The Holy One, Blessed be He, said: If /b the wicked person b repents /b his evil ways b I will tie a crown for him like My own. And why is the leg of /b the b i kuf /i suspended /b and not connected to the roof of the letter? b Because if /b the wicked person b repents he can enter /b through this opening if he so desires.,The Gemara asks: b Let him enter through that /b opening, as the i kuf /i is open on both sides at the bottom. The Gemara answers: This b supports /b the statement of b Reish Lakish, as Reish Lakish said: What is /b the meaning of b that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” /b (Proverbs 3:34)? One who b comes /b in order b to become impure, /b i.e., to sin, b they, /b in Heaven, b provide him with an opening /b to do so, and he is not prevented from sinning. However, if he b comes /b in order b to become purified, /b not only is he allowed to do so, but b they, /b in Heaven, b assist him. /b ,They further taught: br b i Shin /i : Falsehood [ i sheker /i ]. i Tav /i : Truth [ i emet /i ]. /b br b Why are the letters of /b the word b i sheker /i adjacent /b to one another in the alphabet, while b the letters of i emet /i are distant /b from one another? That is because while b falsehood is /b easily b found, truth is found /b only with great difficulty. b And why do /b the letters that comprise the word b i sheker /i /b all b stand on one foot, and /b the letters that comprise the word b i emet /i /b stand on bases that are wide like b bricks? /b Because the b truth stands /b eternal and b falsehood does not stand /b eternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b [ i alef tav /i , i beit shin /i ]. /b i Alef tav /i , God said: If b he despised Me [ i oti ti’ev /i ] /b would b I desire [ i etaveh /i ] him? i Beit shin /i : /b If b he does not desire /b to worship b Me [ i bi /i ], /b shall b My name [ i shemi /i ] rest upon him? i Gimmel reish /i : /b He b defiled his body [ i gufo /i ]; /b shall b I have mercy [ i araḥem /i ] on him? /b The word comprised of the letters i gimmel /i and i reish /i in Aramaic means licentiousness. b i Dalet kuf /i : /b He b locked My doors [ i daltotai /i ], /b shall b I not cut off his horns [ i karnav /i ]? To this point, /b the Gemara interpreted the letters as referring to b the attribute of the wicked. /b , b However, /b with regard to b the attribute of the righteous /b it is taught differently. b i Alef tav /i , i beit shin /i : If you have shame [ i ata bosh /i ], i gimmel reish /i , i dalet kuf /i : If you do so, /b you will b reside [ i gur /i ] in /b the b heavens [ i bedok /i ], /b as the verse says: “Who stretches out the Heavens like a curtain [ i dok /i ]” (Isaiah 40:22). b i Heh tzadi /i , i vav peh /i : There is a partition [ i ḥatzitza havei /i ] between you and anger [ i af /i ]. i Zayin ayin /i , i ḥet samekh /i , i tet nun /i : And you will not be shaken [ i mizdaze’a /i ] by the Satan. i Yod mem /i , i kaf lamed /i : The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, /b send the righteous as well into the b sea /b to which b all /b go b [ i yam kol /i ], /b Gehenna.,The interpretation of the alphabet continues with other combinations of letters. b The Holy One, Blessed be He, said: i Alef ḥet samekh /i , i bet tet ayin /i , i gimmel yod peh /i : I have mercy on them [ i Ani ḥas aleihem /i ] because they spurned [ i ba’atu /i ] adultery [ i gif /i ]. /b The Gemara continues with this combination of the letters: b i Dalet kaf tzadi /i : They are pure [ i dakkim /i ], they are honest [ i kenim /i ], they are righteous [ i tzaddikim /i ]. i Heh lamed kuf /i : You have no portion [ i ḥelek /i ] with them, /b based on the interchange of the letters i ḥet /i and i heh /i . b i Vav mem reish zayin nun /i , i shin tav /i : /b The minister of b Gehenna said [ i amar /i ], /b based on i vav mem reish /i , b before Him: Master of the Universe, my Master [ i Mari /i ], sustain me [ i zaneini /i ] with the seed of Seth [ i Shet /i ], /b which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, b said to him /b using another configuration of the alphabet: b i Alef lamed /i , i beit mem /i : Not with them [ i al bam /i ], /b i.e., you will have no portion of them. b i Gimmel nun /i , i dalet samekh /i : To where will I lead them? /b I will lead them b to the garden of myrtle [ i gan hadas /i ], /b i.e., the Garden of Eden. b i Heh ayin /i , i vav peh /i : /b The minister of b Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ i ayef anokhi /i ] /b and thirsty and need people to care for me. The Holy One, Blessed be He, responded: b i Zayin tzadi /i , i ḥet kuf /i : These are the descendants [ i zaro /i ] of Isaac [ i Yitzḥak /i ]. i Tet reish /i , i yod shin /i , i kaf tav /i : Wait [ i tar /i ], I have groups /b upon b groups [ i yesh li kittot kittot /i ] of /b other b nations that I will give you /b instead. |
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61. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 87| 56b. משלשין ביניהם,שלשה אחים ואחד מצטרף עמהם הרי אלו שלש עדיות והן עדות אחת להזמה: , big strongגמ׳ /strong /big מתניתין דלא כרבי עקיבא דתניא א"ר יוסי כשהלך אבא חלפתא אצל רבי יוחנן בן נורי ללמוד תורה ואמרי לה ר' יוחנן בן נורי אצל אבא חלפתא ללמוד תורה אמר לו הרי שאכלה שנה ראשונה בפני שנים שניה בפני שנים שלישית בפני שנים מהו אמר לו הרי זו חזקה,אמר לו אף אני אומר כן אלא שר"ע חולק בדבר זה שהיה ר"ע אומר (דברים יט, טו) דבר ולא חצי דבר,ורבנן האי דבר ולא חצי דבר מאי עבדי ליה אילימא למעוטי אחד אומר אחת בגבה ואחד אומר אחת בכריסה האי חצי דבר וחצי עדות היא,אלא למעוטי שנים אומרים אחת בגבה ושנים אומרים אחת בכריסה,אמר רב יהודה אחד אומר אכלה חטים ואחד אומר אכלה שעורים הרי זו חזקה מתקיף לה רב נחמן אלא מעתה אחד אומר אכלה ראשונה שלישית וחמישית ואחד אומר אכלה שניה רביעית וששית הכי נמי דהויא חזקה,א"ל רב יהודה הכי השתא התם בשתא דקא מסהיד מר לא קא מסהיד מר הכא תרוייהו בחדא שתא קא מסהדי מאי איכא למימר בין חיטי לשערי לאו אדעתייהו דאינשי:,שלשה אחין ואחד מצטרף עמהן הרי אלו שלש עדיות והן עדות אחת להזמה: | 56b. payment of the value of the field to the owner is b divided among them. /b ,If the testimony was given by b three brothers, /b each of whom testify about one year, b and another /b unrelated individual b joined with /b each of the brothers as the second witness, b these are three /b distinct b testimonies /b and they are accepted by the court. If they were to be considered one testimony, it would not be accepted, as brothers may not testify together. b But they are one testimony for /b the purpose of rendering them as b conspiring /b witnesses, and the payment is divided among them., strong GEMARA: /strong The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Akiva, as it is taught /b in a i baraita /i ( i Tosefta /i , 2:10) that b Rabbi Yosei said: When Abba Ḥalafta, /b Rabbi Yosei’s father, b went to Rabbi Yoḥa ben Nuri to study Torah, and some say: /b When b Rabbi Yoḥa ben Nuri /b went b to Abba Ḥalafta to study Torah, he said to him: What is /b the i halakha /i if b there is /b one b who /b worked and b profited /b from a field b in the presence of two /b witnesses during the b first year, /b then b in the presence of two /b other witnesses during the b second /b year, and finally b in the presence of two /b other witnesses during the b third /b year? He b said to him: This is /b sufficient for establishing the b presumption /b of ownership.,The latter b said to him: I say this as well, but Rabbi Akiva disagrees with regard to this matter, as Rabbi Akiva would say /b that since the verse states: “At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established” (Deuteronomy 19:15), one can derive that testimony is accepted only with regard to a complete b matter, and not /b with regard to b half /b of b a matter. /b In this mishna, although presumptive ownership requires testimony that the property had been worked and profited from for three years, testimony is accepted from each pair of witnesses with regard to one year. Consequently, the ruling of the mishna does not accord with the opinion of Rabbi Akiva.,The Gemara asks: b And /b with regard to b the Rabbis, /b who accept the testimony of each of the three pairs of witnesses, b what do they do with this /b derivation of: A complete b matter, and not half /b of b a matter, /b i.e., what type of testimony is disqualified based on this derivation? b If we say /b that it serves b to exclude /b a case where two witnesses testify that a young woman has two pubic hairs and has therefore reached maturity, where b one says /b she has b one /b hair b on her back and one says /b she has b one /b hair b on her /b lower b abdomen, /b i.e., they are testifying to two different pubic hairs, and in this case the Rabbis say this testimony is not accepted, since they each testify with regard to only half of the matter, that is difficult. But b this is /b both b half /b of b a matter and half /b of b a testimony, /b as there is only one witness with regard to each pubic hair. This testimony would not be valid even without the derivation., b Rather, /b in the opinion of the Rabbis the derivation serves b to exclude /b a case where b two /b witnesses b say /b she has b one /b hair b on her back and two /b witnesses b say /b she has b one /b hair b on her /b lower b abdomen. /b In this case, each group of witnesses gives full testimony with regard to half of a matter, i.e., one pubic hair, as both hairs must be present concurrently in order for her to assume the status of an adult. By contrast, in the case of the mishna, the years are by definition not concurrent. Therefore, the Rabbis rule that testimony with regard to one year is accepted.,§ In a related matter, b Rav Yehuda says: /b If two witnesses testify that one had worked and profited from a field for three years, where b one /b witness b says he consumed wheat /b from the field, b and one says he consumed barley /b from b it, this is /b sufficient for establishing the b presumption /b of ownership. b Rav Naḥman objects to this /b ruling: b If that is so, /b then if b one /b witness b says /b he worked and b profited /b from the field during the b first, third, and fifth /b years; b and one /b witness b says he /b worked and b profited /b from b it /b during the b second, fourth, and sixth /b years, would you b also /b say b that /b this b is /b sufficient for establishing the b presumption /b of ownership? What is the difference between testifying about different crops and testifying about different years?, b Rav Yehuda said to him: How can /b these cases b be compared? There, /b i.e., in your example, b with regard to the year /b about which one b Master, /b i.e., witness, b is testifying, /b the other b Master is not testifying /b about it, while b here, both are testifying with regard to one year. What is there to say, /b that there is a contradiction in their testimonies b between wheat and barley? It does not enter people’s minds /b to note this distinction. Two witnesses did, however, testify that he worked and profited from the field for three years.,§ The mishna teaches that if the testimony was given by b three brothers, /b each of whom testified about one year, b and another, /b unrelated individual b joined with /b each of the brothers as the second witness, b these are three /b distinct b testimonies /b and they are accepted by the court. b But they are one testimony for /b the purpose of rendering them as b conspiring /b witnesses. |
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62. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •capital matters Found in books: Schiffman (1983) 35| 18b. כענין שנאמר (ויקרא יג, יב) מראשו ועד רגליו ראשו ולא ראשו בכלל רגליו ולא רגליו בכלל,ת"ל (שמות יב, יח) עד יום האחד ועשרים לחודש בערב רבי אומר אינו צריך ראשון וראשון בכלל שביעי ושביעי בכלל,אפי' תימא רבי שקולי משקלי קראי מכדי כתיב (ויקרא כז, ו) מבן חודש ועד בן חמש שנים תו מבן חמש (ועד בן כ') למה לי הילכך אישתקלו להו,אמר מר ראשו ולא ראשו בכלל רגליו ולא רגליו בכלל מנלן איבעית אימא שאני סימנים דגופו מסימנים דראשו איבעית אימא (ויקרא יג, יב) לכל מראה עיני הכהן:,ר"א אומר עד שיהו יתירות על השנים חודש ויום אחד: תניא ר"א אומר נאמר כאן למעלה ונאמר להלן (במדבר ג, טו) חודש ומעלה מה להלן מבן חודש ויום אחד אף כאן (מבן) חודש ויום אחד,ואימא כי התם מה התם חד יומא אף כאן חד יומא א"כ ג"ש מאי אהני,ת"ר שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה ושש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת,שנה האמורה בקדשים מנלן אמר רב אחא בר יעקב אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא של מנין עולם,שנה האמורה בבתי ערי חומה דכתיב (ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנה למנין עולם,שתי שנים שבשדה אחוזה דכתיב (ויקרא כה, טו) במספר שני תבואות ימכר לך פעמים שאדם אוכל שלש תבואות בשתי שנים,שש שבעבד עברי דכתיב (שמות כא, ב) שש שנים יעבוד ובשביעית זימנין דבשביעית נמי יעבוד,ושבבן ושבבת כולן מעת לעת למאי הילכתא אמר רב גידל אמר רב לערכין רב יוסף אמר לפרקין דיוצא דופן,א"ל אביי לרב יוסף מי פלגיתו א"ל לא אנא אמרי חדא והוא אמר חדא הכי נמי מסתברא דאי ס"ד פליגי מ"ד לערכין לא אמר ליוצא דופן והאמר רב הילכתא בכולה פירקא מעת לעת,ואלא למאן דאמר לערכין מ"ט לא אמר ליוצא דופן דומיא דהנך מה הנך דכתיבא אף הנך דכתיבא,ואידך אי סלקא דעתך דכתיבא האי שבבן ושבבת | 18b. This is b similar to the matter that is stated /b with regard to a leper: “And the leprosy covers all the skin of him who has the mark b from his head to his feet, /b as far as the priest can see…it is all turned white: He is pure” (Leviticus 13:12–13). This verse is understood as follows: The mark reaches from b his head, but his head is not included; /b it reaches to b his feet, but his feet are not included. /b Therefore, one might have thought the prohibition against consuming leaven on the festival of Passover likewise does not apply to the endpoints mentioned in the verse.,Therefore, b the verse states: /b “You shall eat unleavened bread, b until the twenty-first day of the month in the evening” /b (Exodus 12:18). This proves that the seventh day of the Festival is included. b Rabbi /b Yehuda HaNasi b says: It is not necessary /b to cite this verse, as the prohibition against consuming leaven is from the b first /b day of Passover, b and /b the b first /b day b is included; /b and the ban continues until the b seventh /b day, b and /b the b seventh /b day b is included. /b Accordingly, with regard to valuations, even without a verbal analogy Rabbi Yehuda HaNasi should maintain that the twentieth year is included in the preceding period.,The Gemara answers: b You /b may b even say /b that the opinion in the mishna is in accordance with that of b Rabbi /b Yehuda HaNasi, as b the verses offset each other, /b and therefore their meaning is unclear without the verbal analogy. The Gemara elaborates: b Since it is written: “From one month old until five years old” /b (Leviticus 27:6), this ostensibly includes the fifth year within the stated category. If so, b why do I /b need b this /b mention of five years b as well: /b “And if it is b from five years old until twenty years old, /b then your valuation shall be for the male twenty shekels” (Leviticus 27:5)? b Therefore, /b with regard to the fifth year, as both verses mention that year, b the /b verses b offset each other. /b Consequently, even according to the opinion of Rabbi Yehuda HaNasi the verbal analogy is necessary., b The Master said /b above, with regard to a leper: The mark reaches from b his head, but his head is not included; /b it reaches to b his feet, but his feet are not included. /b The Gemara asks: b From where do we /b derive this interpretation? b If you wish, say /b that it is deduced logically: The b signs /b of leprosy b of his body are different from /b the b signs /b of leprosy b of his head /b with regard to the different colors of hair that indicate leprosy. Alternatively, b if you wish, say /b instead that it is derived from the phrase in that verse: b “As far as the priest can see.” /b This excludes a leprous mark on the head, which is obscured from the priest’s view by the hair, as well as leprous marks between the toes.,§ The mishna teaches that b Rabbi Eliezer says: /b Their halakhic status remains like that of the period preceding it, b until they will be /b aged one b month and one day beyond the /b respective b years. /b With regard to this opinion, it b is taught /b in a i baraita /i that b Rabbi Eliezer says: It is stated here, /b with regard to valuations, b “upward” /b (Leviticus 27:7), b and it is stated there, /b with regard to the census of the Levites in the wilderness: “From b one month old and upward /b you shall number them” (Numbers 3:15). b Just as there, /b in the case of the census, the verse means: b From one month and one day old, so too here, /b with regard to valuations, the verse means that each respective category is counted b from /b one b month and one day old /b beyond the stated ages of five years, twenty years, or sixty years.,The Gemara asks: b And /b why doesn’t Rabbi Eliezer b say /b that the verse dealing with valuation should be understood b like /b the verse written b there, /b with regard to the census, in the following manner: b Just as there /b it is b one day /b more than the enumerated age of thirty days, b so too here, /b it should be b one day /b more than the enumerated ages of five years, twenty years, and sixty years. Why does Rabbi Eliezer add a month? The Gemara answers: b If so, /b that only one day should be added, b what purpose does /b this b verbal analogy /b from the census b serve? /b Even without any connection to the verse dealing with the census, it would be understood in the case of valuations that the new period begins from the day after the respective year is fully completed.,§ b The Sages taught /b in a i baraita /i : With regard to the period of one b year stated with regard to sacrificial /b animals, e.g., “sheep in their first year” (Numbers 28:3); and the one b year stated with regard to houses of walled cities, /b during which time it is permitted to redeem a sold house in a walled city (Leviticus 25:29); and the b two years /b stated b with regard to an ancestral field, /b during which one may not yet redeem an ancestral field he has sold (Leviticus 25:15); b and /b the b six years /b stated b with regard to a Hebrew slave /b (Exodus 21:2); b and similarly, /b the years stated b with regard to a son and with regard to a daughter, /b as explained below; b all of /b these are calculated b from /b the b time /b of day at the start of the period b to /b the b time /b of day at the end of the period, i.e., these periods are units of whole years; they do not expire on predetermined dates, such as at the end of the calendar year.,The Gemara asks: With regard to the one b year stated with regard to sacrificial /b animals, b from where do we /b derive that it is calculated by whole years rather than calendar years? b Rav Aḥa bar Ya’akov says /b that b the verse states: “A sheep in its first year” /b (Leviticus 12:6). Since the verse does not state: A sheep in the first year, it means b a year /b based on the calculation of b its /b own life, b and not /b a year based b on the counting of the world, /b i.e., the calendar year.,The Gemara continues clarifying the i baraita /i : The i halakha /i that the one b year stated with regard to houses of walled cities /b is calculated by a whole year and not a calendar year is derived from the fact b that it is written: /b “Then he may redeem it b within a whole year after it is sold, /b for a full year he shall have the right of redemption” (Leviticus 25:29). The verse is referring to a year counted from the day b of its /b own b sale, and not /b the b year of the counting of the world. /b ,The Gemara states: Concerning the b two years /b stated b with regard to an ancestral field, /b this is derived from the fact b that it is written: “According to the number of years of the crops he shall sell to you” /b (Leviticus 25:15). The plural form of both “years” and “crops” indicates that the number of years does not necessarily correspond to the quantity of crops. Consequently, there are b times when a person /b might b eat three /b yields of b crops in two years. /b If one purchased a field at the end of the calendar year when its yield had not yet been harvested, and he harvested that yield and subsequently grew and harvested two more crops before the completion of two whole years from the sale, he would have eaten three yields in less than two years. This is not possible if one follows the calendar years, as a new year would start soon after the purchase.,The Gemara states: The i halakha /i that the b six years /b stated b with regard to a Hebrew slave /b is calculated by whole years, not calendar years, is derived from the fact b that it is written: “Six years he shall work; and in the seventh /b he shall go out free for nothing” (Exodus 21:2). The word “and” in the phrase: “And in the seventh,” teaches that b sometimes /b it turns out b that he shall also work /b in the seventh calendar year, if six full years have not passed from when he was sold. For example, if he was sold in the month of Nisan, although five years and six months have passed when Tishrei, the first month of the seventh year, arrives, since he has not yet completed six years of service he must work in this seventh calendar year as well, until the day of the month in which he was sold.,The i baraita /i also teaches: The years stated b with regard to a son and with regard to a daughter /b are among these terms calculated from the time at the start of the period to the time at the end of the period. The Gemara asks: b With regard to what i halakha /i /b is this stated? b Rav Giddel said /b that b Rav said: With regard to valuations, /b i.e., that the age of a valuated male or female is calculated in whole years from the date of their birth, not by calendar years. b Rav Yosef said: /b The i halakha /i is stated b with regard to /b the matters taught in the fifth b chapter of /b tractate i Nidda /i , which is called after its opening words: b i Yotze Dofen /i , /b i.e., an animal born by caesarean section. In other words, when a mishna in that chapter, which deals with various matters related to the ages of sons and daughters, mentions years, it means full years, even when it does not state this explicitly., b Abaye said to Rav Yosef: Do you /b and Rav b dispute /b this matter, i.e., when you apply the mention of a son and a daughter to different cases, do each of you reject the opinion of the other? Rav Yosef b said to /b Abaye: b No, /b we do not disagree; b I said one /b matter b and he said one /b different matter. The Gemara adds: b This too stands to reason, as if it enters your mind /b that they b disagree /b on this matter, then with regard to b the one who says /b full years are required b for /b determining b valuations, /b does he b not /b also b say /b that full years are used b for /b the i halakhot /i of b i Yotze Dofen /i ? But doesn’t Rav say, /b like Rav Yosef, that b the i halakha /i in /b that b entire chapter /b is that the ages of the sons and daughters are determined b from /b the b time /b at the start of the period b to /b the b time /b at the end of the period, not by calendar years?,The Gemara asks: b But /b if that is the case, then b according to the one who says /b that the reference to full years mentioned in the i baraita /i is b for /b determining b valuations, /b i.e., Rav, b what is the reason /b he b did not say /b that the i baraita /i is referring b to /b the i halakhot /i of b i Yotze Dofen /i ? /b The Gemara answers: Rav would claim that the years of a son and a daughter in the i baraita /i are b similar to these /b other cases mentioned in the i baraita /i : b Just as /b those numbers of years b are /b explicitly b written /b in the Torah, b so too these /b years of the sons and daughters are referring to matters b where /b the years b are written /b in the Torah, i.e., the years of valuations, unlike the topics discussed in i Yotze Dofen /i , where the years are not mentioned expressly in the Torah.,The Gemara asks: b And /b with regard to b the other, /b Rav Yosef, how would he respond to this contention? He would maintain that b if it enters your mind /b that the i baraita /i is referring to the years of valuations, b which are written /b in the Torah, then b this /b phrase in the i baraita /i : b With regard to a son and with regard to a daughter, /b is unsuitable. |
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| 63. Anon., Testament of Abraham, None Tagged with subjects: •capital matters Found in books: Schiffman (1983) 75 |
