1. Septuagint, Tobit, 4.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 129 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. |
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2. Hebrew Bible, Proverbs, 22.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116| 22.9. "טוֹב־עַיִן הוּא יְבֹרָךְ כִּי־נָתַן מִלַּחְמוֹ לַדָּל׃", | 22.9. "He that hath a bountiful eye shall be blessed; For he giveth of his bread to the poor.", |
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3. Hebrew Bible, Deuteronomy, 15.7-15.8, 17.15-17.16, 24.6, 24.10-24.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 118, 123, 125, 126, 127, 132| 15.7. "כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃", 15.8. "כִּי־פָתֹחַ תִּפְתַּח אֶת־יָדְךָ לוֹ וְהַעֲבֵט תַּעֲבִיטֶנּוּ דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ׃", 17.15. "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃", 17.16. "רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃", 24.6. "לֹא־יַחֲבֹל רֵחַיִם וָרָכֶב כִּי־נֶפֶשׁ הוּא חֹבֵל׃", 24.11. "בַּחוּץ תַּעֲמֹד וְהָאִישׁ אֲשֶׁר אַתָּה נֹשֶׁה בוֹ יוֹצִיא אֵלֶיךָ אֶת־הַעֲבוֹט הַחוּצָה׃", 24.12. "וְאִם־אִישׁ עָנִי הוּא לֹא תִשְׁכַּב בַּעֲבֹטוֹ׃", 24.13. "הָשֵׁב תָּשִׁיב לוֹ אֶת־הַעֲבוֹט כְּבֹא הַשֶּׁמֶשׁ וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרֲכֶךָּ וּלְךָ תִּהְיֶה צְדָקָה לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", | 15.7. "If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;", 15.8. "but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.", 17.15. "thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.", 17.16. "Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’", 24.6. "No man shall take the mill or the upper millstone to pledge; for he taketh a man’s life to pledge.", 24.10. "When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge.", 24.11. "Thou shalt stand without, and the man to whom thou dost lend shall bring forth the pledge without unto thee.", 24.12. "And if he be a poor man, thou shalt not sleep with his pledge;", 24.13. "thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee; and it shall be righteousness unto thee before the LORD thy God.", |
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4. Hebrew Bible, Leviticus, 16.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 120| 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", | 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", |
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5. Hebrew Bible, Esther, 6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123| 6.9. "וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס עַל־יַד־אִישׁ מִשָּׂרֵי הַמֶּלֶךְ הַפַּרְתְּמִים וְהִלְבִּישׁוּ אֶת־הָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ וְהִרְכִּיבֻהוּ עַל־הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ׃", | 6.9. "and let the apparel and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city, and proclaim before him: Thus shall it be done to the man whom the king delighteth to honour.’", |
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6. Hebrew Bible, Exodus, 22.25-22.28, 23.19-23.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 127| 22.25. "אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ׃", 22.26. "כִּי הִוא כסותה [כְסוּתוֹ] לְבַדָּהּ הִוא שִׂמְלָתוֹ לְעֹרוֹ בַּמֶּה יִשְׁכָּב וְהָיָה כִּי־יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי־חַנּוּן אָנִי׃", 22.27. "אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃", 22.28. "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃", 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", | 22.25. "If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him by that the sun goeth down;", 22.26. "for that is his only covering, it is his garment for his skin; wherein shall he sleep? and it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious.", 22.27. "Thou shalt not revile God, nor curse a ruler of thy people.", 22.28. "Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.", 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 23.20. "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.", |
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7. Hebrew Bible, Genesis, 2.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 118| 2.18. "וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃", | 2.18. "And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’", |
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8. Hebrew Bible, Isaiah, 58.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116| 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", | 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", |
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9. Hebrew Bible, 2 Kings, 4.1-4.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 127| 4.1. "נַעֲשֶׂה־נָּא עֲלִיַּת־קִיר קְטַנָּה וְנָשִׂים לוֹ שָׁם מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה וְהָיָה בְּבֹאוֹ אֵלֵינוּ יָסוּר שָׁמָּה׃", 4.1. "וְאִשָּׁה אַחַת מִנְּשֵׁי בְנֵי־הַנְּבִיאִים צָעֲקָה אֶל־אֱלִישָׁע לֵאמֹר עַבְדְּךָ אִישִׁי מֵת וְאַתָּה יָדַעְתָּ כִּי עַבְדְּךָ הָיָה יָרֵא אֶת־יְהוָה וְהַנֹּשֶׁה בָּא לָקַחַת אֶת־שְׁנֵי יְלָדַי לוֹ לַעֲבָדִים׃", 4.2. "וַיִּשָּׂאֵהוּ וַיְבִיאֵהוּ אֶל־אִמּוֹ וַיֵּשֶׁב עַל־בִּרְכֶּיהָ עַד־הַצָּהֳרַיִם וַיָּמֹת׃", 4.2. "וַיֹּאמֶר אֵלֶיהָ אֱלִישָׁע מָה אֶעֱשֶׂה־לָּךְ הַגִּידִי לִי מַה־יֶּשׁ־לכי [לָךְ] בַּבָּיִת וַתֹּאמֶר אֵין לְשִׁפְחָתְךָ כֹל בַּבַּיִת כִּי אִם־אָסוּךְ שָׁמֶן׃", 4.3. "וַתֹּאמֶר אֵם הַנַּעַר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּקָם וַיֵּלֶךְ אַחֲרֶיהָ׃", 4.3. "וַיֹּאמֶר לְכִי שַׁאֲלִי־לָךְ כֵּלִים מִן־הַחוּץ מֵאֵת כָּל־שכנכי [שְׁכֵנָיִךְ] כֵּלִים רֵקִים אַל־תַּמְעִיטִי׃", 4.4. "וּבָאת וְסָגַרְתְּ הַדֶּלֶת בַּעֲדֵךְ וּבְעַד־בָּנַיִךְ וְיָצַקְתְּ עַל כָּל־הַכֵּלִים הָאֵלֶּה וְהַמָּלֵא תַּסִּיעִי׃", 4.4. "וַיִּצְקוּ לַאֲנָשִׁים לֶאֱכוֹל וַיְהִי כְּאָכְלָם מֵהַנָּזִיד וְהֵמָּה צָעָקוּ וַיֹּאמְרוּ מָוֶת בַּסִּיר אִישׁ הָאֱלֹהִים וְלֹא יָכְלוּ לֶאֱכֹל׃", 4.5. "וַתֵּלֶךְ מֵאִתּוֹ וַתִּסְגֹּר הַדֶּלֶת בַּעֲדָהּ וּבְעַד בָּנֶיהָ הֵם מַגִּשִׁים אֵלֶיהָ וְהִיא מיצקת [מוֹצָקֶת׃]", 4.6. "וַיְהִי כִּמְלֹאת הַכֵּלִים וַתֹּאמֶר אֶל־בְּנָהּ הַגִּישָׁה אֵלַי עוֹד כֶּלִי וַיֹּאמֶר אֵלֶיהָ אֵין עוֹד כֶּלִי וַיַּעֲמֹד הַשָּׁמֶן׃", 4.7. "וַתָּבֹא וַתַּגֵּד לְאִישׁ הָאֱלֹהִים וַיֹּאמֶר לְכִי מִכְרִי אֶת־הַשֶּׁמֶן וְשַׁלְּמִי אֶת־נשיכי [נִשְׁיֵךְ] וְאַתְּ בניכי [וּבָנַיִךְ] תִחְיִי בַּנּוֹתָר׃", | 4.1. "Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying: ‘Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD; and the creditor is come to take unto him my two children to be bondmen.’", 4.2. "And Elisha said unto her: ‘What shall I do for thee? tell me; what hast thou in the house?’ And she said: ‘Thy handmaid hath not any thing in the house, save a pot of oil.’", 4.3. "Then he said: ‘Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.", 4.4. "And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full.’", 4.5. "So she went from him, and shut the door upon her and upon her sons; they brought the vessels to her, and she poured out.", 4.6. "And it came to pass, when the vessels were full, that she said unto her son: ‘Bring me yet a vessel.’ And he said unto her: ‘There is not a vessel more.’ And the oil stayed.", 4.7. "Then she came and told the man of God. And he said: ‘Go, sell the oil, and pay thy debt, and live thou and thy sons of the rest.’", |
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10. Hebrew Bible, 2 Samuel, 5.6, 24.20-24.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130, 131| 5.6. "וַיֵּלֶךְ הַמֶּלֶךְ וַאֲנָשָׁיו יְרוּשָׁלִַם אֶל־הַיְבֻסִי יוֹשֵׁב הָאָרֶץ וַיֹּאמֶר לְדָוִד לֵאמֹר לֹא־תָבוֹא הֵנָּה כִּי אִם־הֱסִירְךָ הַעִוְרִים וְהַפִּסְחִים לֵאמֹר לֹא־יָבוֹא דָוִד הֵנָּה׃", 24.21. "וַיֹּאמֶר אֲרַוְנָה מַדּוּעַ בָּא אֲדֹנִי־הַמֶּלֶךְ אֶל־עַבְדּוֹ וַיֹּאמֶר דָּוִד לִקְנוֹת מֵעִמְּךָ אֶת־הַגֹּרֶן לִבְנוֹת מִזְבֵּחַ לַיהוָה וְתֵעָצַר הַמַּגֵּפָה מֵעַל הָעָם׃", 24.22. "וַיֹּאמֶר אֲרַוְנָה אֶל־דָּוִד יִקַּח וְיַעַל אֲדֹנִי הַמֶּלֶךְ הַטּוֹב בעינו [בְּעֵינָיו] רְאֵה הַבָּקָר לָעֹלָה וְהַמֹּרִגִּים וּכְלֵי הַבָּקָר לָעֵצִים׃", 24.23. "הַכֹּל נָתַן אֲרַוְנָה הַמֶּלֶךְ לַמֶּלֶךְ וַיֹּאמֶר אֲרַוְנָה אֶל־הַמֶּלֶךְ יְהוָה אֱלֹהֶיךָ יִרְצֶךָ׃", 24.24. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־אֲרַוְנָה לֹא כִּי־קָנוֹ אֶקְנֶה מֵאוֹתְךָ בִּמְחִיר וְלֹא אַעֲלֶה לַיהוָה אֱלֹהַי עֹלוֹת חִנָּם וַיִּקֶן דָּוִד אֶת־הַגֹּרֶן וְאֶת־הַבָּקָר בְּכֶסֶף שְׁקָלִים חֲמִשִּׁים׃", 24.25. "וַיִּבֶן שָׁם דָּוִד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיֵּעָתֵר יְהוָה לָאָרֶץ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל יִשְׂרָאֵל׃", | 5.6. "And the king and his men went to Yerushalayim to the Yevusi, the inhabitants of the land: who spoke to David, saying, Unless thou remove even the blind and the lame, thou shalt not come in here: thinking, David cannot come in here.", 24.20. "And Aravna looked out, and saw the king and his servants coming on towards him: and Aravna went out, and bowed himself down before the king on his face to the ground.", 24.21. "And Aravna said, Why is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar to the Lord, that the plague may be stayed from the people.", 24.22. "And Aravna said to David, Let my lord the king take and offer up what seems good to him: behold, here are oxen for the burnt offering, and threshing instruments and other equipment of the oxen for wood.", 24.23. "All these things did the king Aravna give to the king. And Aravna said to the king, The Lord thy God accept thee.", 24.24. "And the king said to Aravna, No; but I will surely buy it of thee at a price: neither will I offer burnt offerings to the Lord my God of that which costs me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.", 24.25. "And David built there an altar to the Lord, and offered burnt offerings and peace offerings. So the Lord was entreated for the land, and the plague was stayed from Yisra᾽el.", |
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11. Hebrew Bible, Joshua, 15.63 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130| 15.63. "וְאֶת־הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלִַם לֹא־יוכלו [יָכְלוּ] בְנֵי־יְהוּדָה לְהוֹרִישָׁם וַיֵּשֶׁב הַיְבוּסִי אֶת־בְּנֵי יְהוּדָה בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה׃", | 15.63. "And as for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwelt with the children of Judah at Jerusalem, unto this day.", |
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12. Hebrew Bible, Judges, 1.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130| 1.21. "וְאֶת־הַיְבוּסִי יֹשֵׁב יְרוּשָׁלִַם לֹא הוֹרִישׁוּ בְּנֵי בִנְיָמִן וַיֵּשֶׁב הַיְבוּסִי אֶת־בְּנֵי בִנְיָמִן בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה׃", | 1.21. "And the children of Binyamin did not drive out the Yevusi, that inhabited Yerushalayim; but the Yevusi dwell with the children of Binyamin in Yerushalayim to this day.", |
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13. Hebrew Bible, 1 Kings, 1.5, 10.28-10.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123| 1.5. "וַאֲדֹנִיָּהוּ יָרֵא מִפְּנֵי שְׁלֹמֹה וַיָּקָם וַיֵּלֶךְ וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃", 1.5. "וַאֲדֹנִיָּה בֶן־חַגִּית מִתְנַשֵּׂא לֵאמֹר אֲנִי אֶמְלֹךְ וַיַּעַשׂ לוֹ רֶכֶב וּפָרָשִׁים וַחֲמִשִּׁים אִישׁ רָצִים לְפָנָיו׃", 10.28. "וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃", 10.29. "וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃", | 1.5. "Now Adonijah the son of Haggith exalted himself, saying: ‘I will be king’; and he prepared him chariots and horsemen, and fifty men to run before him.", 10.28. "And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price.", 10.29. "And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means.", |
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14. Hebrew Bible, Nehemiah, 5.1-5.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 127| 5.1. "וַתְּהִי צַעֲקַת הָעָם וּנְשֵׁיהֶם גְּדוֹלָה אֶל־אֲחֵיהֶם הַיְּהוּדִים׃", 5.1. "וְגַם־אֲנִי אַחַי וּנְעָרַי נֹשִׁים בָּהֶם כֶּסֶף וְדָגָן נַעַזְבָה־נָּא אֶת־הַמַּשָּׁא הַזֶּה׃", 5.2. "וְיֵשׁ אֲשֶׁר אֹמְרִים בָּנֵינוּ וּבְנֹתֵינוּ אֲנַחְנוּ רַבִּים וְנִקְחָה דָגָן וְנֹאכְלָה וְנִחְיֶה׃", 5.3. "וְיֵשׁ אֲשֶׁר אֹמְרִים שְׂדֹתֵינוּ וּכְרָמֵינוּ וּבָתֵּינוּ אֲנַחְנוּ עֹרְבִים וְנִקְחָה דָגָן בָּרָעָב׃", 5.4. "וְיֵשׁ אֲשֶׁר אֹמְרִים לָוִינוּ כֶסֶף לְמִדַּת הַמֶּלֶךְ שְׂדֹתֵינוּ וּכְרָמֵינוּ׃", 5.5. "וְעַתָּה כִּבְשַׂר אַחֵינוּ בְּשָׂרֵנוּ כִּבְנֵיהֶם בָּנֵינוּ וְהִנֵּה אֲנַחְנוּ כֹבְשִׁים אֶת־בָּנֵינוּ וְאֶת־בְּנֹתֵינוּ לַעֲבָדִים וְיֵשׁ מִבְּנֹתֵינוּ נִכְבָּשׁוֹת וְאֵין לְאֵל יָדֵנוּ וּשְׂדֹתֵינוּ וּכְרָמֵינוּ לַאֲחֵרִים׃", 5.6. "וַיִּחַר לִי מְאֹד כַּאֲשֶׁר שָׁמַעְתִּי אֶת־זַעֲקָתָם וְאֵת הַדְּבָרִים הָאֵלֶּה׃", 5.7. "וַיִּמָּלֵךְ לִבִּי עָלַי וָאָרִיבָה אֶת־הַחֹרִים וְאֶת־הַסְּגָנִים וָאֹמְרָה לָהֶם מַשָּׁא אִישׁ־בְּאָחִיו אַתֶּם נשאים [נֹשִׁים] וָאֶתֵּן עֲלֵיהֶם קְהִלָּה גְדוֹלָה׃", 5.8. "וָאֹמְרָה לָהֶם אֲנַחְנוּ קָנִינוּ אֶת־אַחֵינוּ הַיְּהוּדִים הַנִּמְכָּרִים לַגּוֹיִם כְּדֵי בָנוּ וְגַם־אַתֶּם תִּמְכְּרוּ אֶת־אֲחֵיכֶם וְנִמְכְּרוּ־לָנוּ וַיַּחֲרִישׁוּ וְלֹא מָצְאוּ דָּבָר׃", 5.9. "ויאמר [וָאוֹמַר] לֹא־טוֹב הַדָּבָר אֲשֶׁר־אַתֶּם עֹשִׂים הֲלוֹא בְּיִרְאַת אֱלֹהֵינוּ תֵּלֵכוּ מֵחֶרְפַּת הַגּוֹיִם אוֹיְבֵינוּ׃", 5.11. "הָשִׁיבוּ נָא לָהֶם כְּהַיּוֹם שְׂדֹתֵיהֶם כַּרְמֵיהֶם זֵיתֵיהֶם וּבָתֵּיהֶם וּמְאַת הַכֶּסֶף וְהַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר אֲשֶׁר אַתֶּם נֹשִׁים בָּהֶם׃", 5.12. "וַיֹּאמְרוּ נָשִׁיב וּמֵהֶם לֹא נְבַקֵּשׁ כֵּן נַעֲשֶׂה כַּאֲשֶׁר אַתָּה אוֹמֵר וָאֶקְרָא אֶת־הַכֹּהֲנִים וָאַשְׁבִּיעֵם לַעֲשׂוֹת כַּדָּבָר הַזֶּה׃", 5.13. "גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃", | 5.1. "Then there arose a great cry of the people and of their wives against their brethren the Jews.", 5.2. "For there were that said: ‘We, our sons and our daughters, are many; let us get for them corn, that we may eat and live.’", 5.3. "Some also there were that said: ‘We are mortgaging our fields, and our vineyards, and our houses; let us get corn, because of the dearth.’", 5.4. "There were also that said: ‘We have borrowed money for the king’s tribute upon our fields and our vineyards.", 5.5. "Yet now our flesh is as the flesh of our brethren, our children as their children; and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already; neither is it in our power to help it; for other men have our fields and our vineyards.’", 5.6. "And I was very angry when I heard their cry and these words.", 5.7. "Then I consulted with myself, and contended with the nobles and the rulers, and said unto them: ‘Ye lend upon pledge, every one to his brother.’ And I held a great assembly against them.", 5.8. "And I said unto them: ‘We after our ability have redeemed our brethren the Jews, that sold themselves unto the heathen; and would ye nevertheless sell your brethren, and should they sell themselves unto us?’ Then held they their peace, and found never a word.", 5.9. "Also I said: ‘The thing that ye do is not good; ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies?", 5.10. "And I likewise, my brethren and my servants, have lent them money and corn. I pray you, let us leave off this exaction.", 5.11. "Restore, I pray you, to them, even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundred pieces of silver, and the corn, the wine, and the oil, that ye exact of them.’", 5.12. "Then said they: ‘We will restore them, and will require nothing of them; so will we do, even as thou sayest.’ Then I called the priests, and took an oath of them, that they should do according to this promise.", 5.13. "Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise.", |
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15. Hebrew Bible, 2 Chronicles, 3.1 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130| 3.1. "וַיָּחֶל שְׁלֹמֹה לִבְנוֹת אֶת־בֵּית־יְהוָה בִּירוּשָׁלִַם בְּהַר הַמּוֹרִיָּה אֲשֶׁר נִרְאָה לְדָוִיד אָבִיהוּ אֲשֶׁר הֵכִין בִּמְקוֹם דָּוִיד בְּגֹרֶן אָרְנָן הַיְבוּסִי׃", 3.1. "וַיַּעַשׂ בְּבֵית־קֹדֶשׁ הַקֳּדָשִׁים כְּרוּבִים שְׁנַיִם מַעֲשֵׂה צַעֲצֻעִים וַיְצַפּוּ אֹתָם זָהָב׃", | 3.1. "Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where [the LORD] appeared unto David his father; for which provision had been made in the Place of David, in the threshingfloor of Or the Jebusite.", |
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16. Hebrew Bible, 1 Chronicles, 11.4, 21.15-21.28 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 129, 130, 131| 11.4. "וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃", 11.4. "עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃", 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", 21.16. "וַיִּשָּׂא דָוִיד אֶת־עֵינָיו וַיַּרְא אֶת־מַלְאַךְ יְהוָה עֹמֵד בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ נְטוּיָה עַל־יְרוּשָׁלִָם וַיִּפֹּל דָּוִיד וְהַזְּקֵנִים מְכֻסִּים בַּשַּׂקִּים עַל־פְּנֵיהֶם׃", 21.17. "וַיֹּאמֶר דָּוִיד אֶל־הָאֱלֹהִים הֲלֹא אֲנִי אָמַרְתִּי לִמְנוֹת בָּעָם וַאֲנִי־הוּא אֲשֶׁר־חָטָאתִי וְהָרֵעַ הֲרֵעוֹתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ יְהוָה אֱלֹהַי תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי וּבְעַמְּךָ לֹא לְמַגֵּפָה׃", 21.18. "וּמַלְאַךְ יְהוָה אָמַר אֶל־גָּד לֵאמֹר לְדָוִיד כִּי יַעֲלֶה דָוִיד לְהָקִים מִזְבֵּחַ לַיהוָה בְּגֹרֶן אָרְנָן הַיְבֻסִי׃", 21.19. "וַיַּעַל דָּוִיד בִּדְבַר־גָּד אֲשֶׁר דִּבֶּר בְּשֵׁם יְהוָה׃", 21.21. "וַיָּבֹא דָוִיד עַד־אָרְנָן וַיַּבֵּט אָרְנָן וַיַּרְא אֶת־דָּוִיד וַיֵּצֵא מִן־הַגֹּרֶן וַיִּשְׁתַּחוּ לְדָוִיד אַפַּיִם אָרְצָה׃", 21.22. "וַיֹּאמֶר דָּוִיד אֶל־אָרְנָן תְּנָה־לִּי מְקוֹם הַגֹּרֶן וְאֶבְנֶה־בּוֹ מִזְבֵּחַ לַיהוָה בְּכֶסֶף מָלֵא תְּנֵהוּ לִי וְתֵעָצַר הַמַּגֵּפָה מֵעַל הָעָם׃", 21.23. "וַיֹּאמֶר אָרְנָן אֶל־דָּוִיד קַח־לָךְ וְיַעַשׂ אֲדֹנִי הַמֶּלֶךְ הַטּוֹב בְּעֵינָיו רְאֵה נָתַתִּי הַבָּקָר לָעֹלוֹת וְהַמּוֹרִגִּים לָעֵצִים וְהַחִטִּים לַמִּנְחָה הַכֹּל נָתָתִּי׃", 21.24. "וַיֹּאמֶר הַמֶּלֶךְ דָּוִיד לְאָרְנָן לֹא כִּי־קָנֹה אֶקְנֶה בְּכֶסֶף מָלֵא כִּי לֹא־אֶשָּׂא אֲשֶׁר־לְךָ לַיהוָה וְהַעֲלוֹת עוֹלָה חִנָּם׃", 21.25. "וַיִּתֵּן דָּוִיד לְאָרְנָן בַּמָּקוֹם שִׁקְלֵי זָהָב מִשְׁקָל שֵׁשׁ מֵאוֹת׃", 21.26. "וַיִּבֶן שָׁם דָּוִיד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיִּקְרָא אֶל־יְהוָה וַיַּעֲנֵהוּ בָאֵשׁ מִן־הַשָּׁמַיִם עַל מִזְבַּח הָעֹלָה׃", 21.27. "וַיֹּאמֶר יְהוָה לַמַּלְאָךְ וַיָּשֶׁב חַרְבּוֹ אֶל־נְדָנָהּ׃", 21.28. "בָּעֵת הַהִיא בִּרְאוֹת דָּוִיד כִּי־עָנָהוּ יְהוָה בְּגֹרֶן אָרְנָן הַיְבוּסִי וַיִּזְבַּח שָׁם׃", | 11.4. "And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there.", 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", 21.16. "And David lifted up his eyes, and saw the angel of the LORD standing between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell upon their faces.", 21.17. "And David said unto God: ‘Is it not I that commanded the people to be numbered? even I it is that have sinned and done very wickedly; but these sheep, what have they done? let Thy hand, I pray Thee, O LORD my God, be against me, and against my father’s house; but not against Thy people, that they should be plagued.’", 21.18. "Then the angel of the LORD commanded Gad to say to David, that David should go up, and rear an altar unto the LORD in the threshing-floor of Or the Jebusite.", 21.19. "And David went up at the saying of Gad, which he spoke in the name of the LORD.", 21.20. "And Or turned back, and saw the angel; and his four sons that were with him hid themselves. Now Or was threshing wheat.", 21.21. "And as David came to Or, Or looked and saw David, and went out of the threshing-floor, and bowed down to David with his face to the ground.", 21.22. "Then David said to Or: ‘Give me the place of this threshing-floor, that I may build thereon an altar unto the LORD; for the full price shalt thou give it me; that the plague may be stayed from the people.’", 21.23. "And Or said unto David: ‘Take it to thee, and let my lord the king do that which is good in his eyes; lo, I give thee the oxen for burnt-offerings, and the threshing-instruments for wood, and the wheat for the meal-offering; I give it all’", 21.24. "And king David said to Or: ‘Nay, but I will verily buy it for the full price; for I will not take that which is thine for the LORD, nor offer a burnt-offering without cost.’", 21.25. "So David gave to Or for the place six hundred shekels of gold by weight.", 21.26. "And David built there an altar unto the LORD, and offered burnt-offerings and peace-offerings, and called upon the LORD; and He answered him from heaven by fire upon the altar of burnt-offering.", 21.27. "And the LORD commanded the angel; and he put up his sword back into the sheath thereof.", 21.28. "At that time, when David saw that the LORD had answered him in the threshing-floor of Or the Jebusite, then he sacrificed there.", |
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17. Septuagint, Tobit, 4.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 129 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. |
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18. Septuagint, Ecclesiasticus (Siracides), 26.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 119 | 26.3. A good wife is a great blessing;she will be granted among the blessings of the man who fears the Lord. |
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19. Philo of Alexandria, On The Embassy To Gaius, 123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130 | 123. These things were of themselves terrible and grievous; how could they be otherwise? Surely it was most miserable for men to become beggars from having been wealthy, and to be reduced on a sudden from a state of abundance to one of utter indigence, without having done any wrong, and to be rendered houseless and homeless, being driven out and expelled from their own houses, that thus, being compelled to dwell in the open air day and night, they might be destroyed by the burning heat of the sun or by the cold of the night. |
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| 20. Seneca The Younger, De Consolatione Ad Helviam, 10.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 128 |
21. Mishnah, Sanhedrin, 2.4-2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123| 2.4. "וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ, וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו, וְהוּא נוֹטֵל חֵלֶק בָּרֹאשׁ. לֹא יַרְבֶּה לּוֹ נָשִׁים (דברים יז), אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר, מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים, אֲפִלּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים (שם), אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד (שם), אֶלָּא כְדֵי לִתֵּן אַפְסַנְיָא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה, מוֹצִיאָהּ עִמּוֹ. נִכְנָס, מַכְנִיסָהּ עִמּוֹ. יוֹשֵׁב בַּדִּין, הִיא עִמּוֹ. מֵסֵב, הִיא כְנֶגְדּוֹ, שֶׁנֶּאֱמַר (שם) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו: \n", 2.5. "אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: \n", | 2.4. "He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19)", 2.5. "None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.", |
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22. Mishnah, Pesahim, 3.2, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 117, 121| 3.2. "בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר: \n", 7.2. "אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכְּלָא. אָמַר רַבִּי צָדוֹק, מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ, צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכְּלָא. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר, יִקְלֹף אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו, יִטֹּל אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַסֹּלֶת, יִקְמֹץ אֶת מְקוֹמוֹ: \n", | 3.2. "[With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.", 7.2. "One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.", |
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23. Mishnah, Peah, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 115, 133| 8.8. "מִי שֶׁיֶּשׁ לוֹ מָאתַיִם זוּז, לֹא יִטֹּל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. הָיוּ לוֹ מָאתַיִם חָסֵר דִּינָר, אֲפִלּוּ אֶלֶף נוֹתְנִין לוֹ כְאַחַת, הֲרֵי זֶה יִטֹּל. הָיוּ מְמֻשְׁכָּנִים לְבַעַל חוֹבוֹ אוֹ לִכְתֻבַּת אִשְׁתּוֹ, הֲרֵי זֶה יִטֹּל. אֵין מְחַיְּבִין אוֹתוֹ לִמְכֹּר אֶת בֵּיתוֹ וְאֶת כְּלֵי תַשְׁמִישׁוֹ:", | 8.8. "One who possesses two hundred zuz, may not take gleanings” the forgotten sheaf, peah or the poor man’s tithe. If he possesses two hundred minus one denar, then even if a thousand [men] each give him at the same time, he may accept. If he had [two hundred zuz] mortgaged to a creditor or to his wife’s ketubah, he may take. They do not force him to sell his house or his tools.", |
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24. Mishnah, Megillah, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113| 4.6. "קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם, אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, אֲבָל אֵינוֹ קוֹרֵא בַתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמָא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, אֵינוֹ פּוֹרֵס עַל שְׁמַע:", | 4.6. "A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema.", |
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25. Mishnah, Kelim, 28.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113| 28.8. "בִּגְדֵי עֲנִיִּים, אַף עַל פִּי שֶׁאֵין בָּהֶם שָׁלֹשׁ עַל שָׁלֹשׁ, הֲרֵי אֵלּוּ טְמֵאִין מִדְרָס. טַלִּית שֶׁהִתְחִיל בָּהּ לְקָרְעָהּ, כֵּיוָן שֶׁנִּקְרַע רֻבָּהּ, אֵינוֹ חִבּוּר. הֶעָבִים וְהָרַכִּים, אֵין בָּהֶם מִשּׁוּם שָׁלֹשׁ עַל שָׁלֹשׁ: \n", | 28.8. "Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square.", |
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26. Mishnah, Ketuvot, 5.5, 5.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116, 122| 5.5. "אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם: \n", 5.8. "הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ: \n", | 5.5. "The following are the kinds of work which a woman must perform for her husband:Grinding, Baking,If she brought one slave-woman into the marriage she need not grind or bake or wash. Washing,Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Cooking, Nursing her child, Preparing his bed, And working in wool. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.", 5.8. "If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property.", |
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27. Mishnah, Berachot, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 2.7. "וּכְשֶׁמֵּת טָבִי עַבְדּוֹ, קִבֵּל עָלָיו תַּנְחוּמִין. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ רַבֵּנוּ, שֶׁאֵין מְקַבְּלִין תַּנְחוּמִין עַל הָעֲבָדִים. אָמַר לָהֶם, אֵין טָבִי עַבְדִּי כִּשְׁאָר כָּל הָעֲבָדִים, כָּשֵׁר הָיָה: \n", | 2.7. "When Tabi his [Rabban Gamaliel’s] slave died he accepted condolences for him. His disciples said to him: Master, have you not taught us that one does not accept condolences for slaves? He replied to them: My slave Tabi was not like other slaves: he was a fit man.", |
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28. Mishnah, Yoma, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 120| 1.1. "שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: \n", | 1.1. "Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter.", |
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29. Mishnah, Zevahim, 14.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 131| 14.3. "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n", | 14.3. "“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt; [If they offered] their olah or their shelamims outside [before their time], they are liable. One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings; Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt. One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.", |
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| 30. Juvenal, Satires, 3.152 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 114 |
| 31. Tosefta, Arakhin, 4.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 132, 133 |
32. Mishnah, Shabbat, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 124| 1.1. "יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין: \n", | 1.1. "The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.", |
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| 33. Tosefta, Bava Batra, 5.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 134 |
34. Tosefta, Berachot, 4.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 117| 4.15. "כיוצא בו (ויקרא י) ויקרבו וישאום בכתנותם והלא דברים ק\"ו ומה בשעת כעס של צדיקים מרחמין עליהן בשעת הרחמים על אחת כמה וכמה כיוצא בו (מלכים א יג) לא אכל האריה את הנבלה ולא שבר את החמור ומה אם בשעת כעסן וכו'.", | |
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35. Tosefta, Gittin, 3.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 131| 3.13. "כהנים שפגלו במקדש שוגגין פטורין מזידין חייבין מפני תקון העולם שליח ב\"ד שהכה ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם רופא אומן שריפא ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם המחתך את העובר במעי אשה ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם.", | |
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| 36. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113 |
| 37. Tosefta, Moed Qatan, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121 |
38. Tosefta, Peah, 4.1, 4.8-4.12, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 130, 131, 132, 133, 134| 4.1. "עני שנתן פרוטה לקופה ופרוסה לתמחוי מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן [נתנו לו חדשים והחזיר להן שחקים מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן] היה משתמש בכלי מילת נותנין לו כלי מילת מטה נותנין לו מטה עיסה נותנין לו <כלי> עיסה פת נותנין לו פת להאכילו בתוך פיו מאכילין לו בתוך פיו שנא' (דברים ט״ו:ח׳) די מחסורו אשר יחסר לו אפי' עבד אפי' סוס לו זו אשה שנא' (בראשית ב׳:י״ח) אעשה לו עזר כנגדו מעשה בהלל הזקן שנתן לעני בן טובים סוס שהיה מתעמל בו ועבד שהיה משמשו שוב מעשה באנשי הגליל שהיו מעלין לזקן אחד ליטרא [אחת] בשר ציפורי בכל יום.", 4.1. "רבי יהודה אומר מקום שדורכין את העוללות נאמן עני לומר יין זה של עוללות הוא לקט זה לקטתיו אני ואחי [אני] וקרובי אבל אין נאמן לומר מפלוני נכרי לקחתי מאיש פלוני כותי לקחתי עניי כותים כעניי ישראל אבל עניי נכרים אין מאמינים להם בכל דבר.", 4.8. "אין פוחתין לעני העובר ממקום למקום מככר בפונדיון מארבע סאין בסלע לן נותנין לו פרנסת לינה שמן וקטנית שבת נותנין לו מזון שלש סעודות שמן וקיטנית דג וירק בד\"א בזמן שאין מכירין אותו אבל בזמן שמכירין אותו אף מכסין אותו היה מסבב על הפתחים אין נזקקין לו לכל דבר.", 4.9. "תמחוי כל היום קופה מערב שבת לערב שבת תמחוי לכל אדם קופה לאנשי אותה העיר אם שהה שם שלשים יום הרי הוא כאנשי העיר לקופה [ולכיסוי ששה חדשים לעניי] העיר שנים עשר חודש.", 4.11. "היה משתמש בכלי זהב מוכרן ומשתמש בכלי כסף בכלי כסף מוכרן ומשתמש בכלי נחושת בכלי נחושת מוכרן ומשתמש בכלי זכוכית אמרו משפחת בית נבלטא היתה בירושלים והיתה מתיחסת על בני ארנן היבוסי העלו להם חכמים שלש מאות שקלי זהב ולא רצו להוציאן חוץ מירושלים.", 4.12. "[האומר איני מתפרנס משל אחרים שוקדין עליו ומפרנסין אותו ונותנין לו לשום מלוה וחוזרין ונותנין לו לשום מתנה דר\"מ רש\"א אומרין לו הבא משכון כדי לגוס את דעתו].", 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", | |
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39. New Testament, Matthew, 9.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113| 9.16. οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. | 9.16. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. |
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40. Tosefta, Pesahim, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 2.15. "החזרת והמצה והפסח לילי יו\"ט [הראשון חובה ושאר ימים] רשות ר\"ש אומר לאנשים חובה לנשים רשות הלל הזקן היה [כרכן] שלשתן זה בזה ואוכלן מאימתי אוכלן משתחשך לא אכלן משתחשך אוכלן כל הלילה לא אכלן כל הלילה לא יאכלם מעתה החזרת והמצה והפסח אין מעכבין זה את זה.", | |
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41. Tosefta, Shekalim, 2.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 114| 2.8. "כל קרבנות צבור [קריבין] באחד בניסן בא חדש בזמנו קריבין מן החדש ואם לאו קריבין מן הישן נתנדבו מעצמן כשרין ובלבד שימסרום לצבור הפרנסים שהותירו מעות לעניים לא יקחו בהן פירות למחצית שכר מפני הפסד עניים אבל לוקחין בהן משער הזול לשער היוקר איזה הוא קייץ המזבח שלוקחין את העולות ומקיצין בהן המזבח.", | |
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42. Mishnah, Makhshirin, 2.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116| 2.8. "מָצָא בָהּ מְצִיאָה, אִם רֹב נָכְרִים, אֵינוֹ צָרִיךְ לְהַכְרִיז. וְאִם רֹב יִשְׂרָאֵל, צָרִיךְ לְהַכְרִיז. מֶחֱצָה לְמֶחֱצָה, צָרִיךְ לְהַכְרִיז. מָצָא בָהּ פַּת, הוֹלְכִין אַחַר רֹב הַנַּחְתּוֹמִין. וְאִם הָיְתָה פַת עִסָּה, הוֹלְכִים אַחַר רֹב אוֹכְלֵי פַת עִסָּה. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיְתָה פַת קִבָּר, הוֹלְכִין אַחַר רֹב אוֹכְלֵי פַת קִבָּר: \n", | 2.8. "If one found there lost property, If the majority [of the inhabitants] were non-Jews, he need not proclaim it; If the majority were Israelites, he must proclaim it; If they were half and half, he must [also] proclaim it. If one found bread there we must consider who form the majority of the bakers. If it was bread of clean flour, we must consider who form the majority of those who eat bread of pure flour. Rabbi Judah says: if it was coarse bread, we must consider who form the majority of those who eat coarse bread.", |
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43. New Testament, Luke, 5.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113| 5.36. Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. | 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. |
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44. New Testament, Mark, 2.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113| 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. | 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. |
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45. Tosefta, Bava Metzia, 7.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123| 7.9. "אמר לו חלוק אמרתי לך והוא אומר טלית אמרת לי על בעל הבית להביא ראיה רבי יהודה אומר אם היה עושה אצל בעל הבית יקבל בעה\"ב את שלו אצל אומן ובעל הבית נכנס ויוצא עליו יקבל בעל הבית את שלו אצל אומן ואין בעל הבית נכנס ויוצא עליו אומן צריך להביא ראיה אמר לו סלע אמרתי לך והוא אומר שתים אמרת לי כל זמן שאצל אומן בעל הבית צריך להביא ראיה אצל בעל הבית ובתוך זמנו אומן צריך להביא ראיה אחר זמנו גרדי נשבע ונוטל.", | |
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46. Mishnah, Sukkah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121| 2.1. "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n", | 2.1. "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.", |
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| 47. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 132 |
| 48. Anon., Sifre Deuteronomy, 116, 320, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113 |
| 49. Babylonian Talmud, Gittin, 56 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130 |
50. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 124, 131| 67b. שבאו לינשא משיאין את היתומה ואחר כך משיאין את היתום מפני שבושתה של אשה מרובה משל איש:,ת"ר יתום שבא לישא שוכרין לו בית ומציעין לו מטה וכל כלי תשמישו ואחר כך משיאין לו אשה שנאמר (דברים טו, ח) די מחסורו אשר יחסר לו די מחסורו זה הבית אשר יחסר זה מטה ושלחן לו זו אשה וכן הוא אומר (בראשית ב, יח) אעשה לו עזר כנגדו:,תנו רבנן די מחסורו אתה מצווה עליו לפרנסו ואי אתה מצווה עליו לעשרו אשר יחסר לו אפילו סוס לרכוב עליו ועבד לרוץ לפניו אמרו עליו על הלל הזקן שלקח לעני בן טובים אחד סוס לרכוב עליו ועבד לרוץ לפניו פעם אחת לא מצא עבד לרוץ לפניו ורץ לפניו שלשה מילין:,תנו רבנן מעשה באנשי גליל העליון שלקחו לעני בן טובים אחד מציפורי ליטרא בשר בכל יום ליטרא בשר מאי רבותא אמר רב הונא ליטרא בשר משל עופות ואיבעית אימא בליטרא בשר ממש רב אשי אמר התם כפר קטן היה בכל יומא הוה מפסדי חיותא אמטולתיה:,ההוא דאתא לקמיה דרבי נחמיה אמר ליה במה אתה סועד א"ל בבשר שמן ויין ישן רצונך שתגלגל עמי בעדשים גלגל עמו בעדשים ומת אמר אוי לו לזה שהרגו נחמיה אדרבה אוי לו לנחמיה שהרגו לזה מיבעי ליה אלא איהו הוא דלא איבעי ליה לפנוקי נפשיה כולי האי,ההוא דאתא לקמיה דרבא אמר לו במה אתה סועד אמר לו בתרנגולת פטומה ויין ישן אמר ליה ולא חיישת לדוחקא דציבורא א"ל אטו מדידהו קאכילנא מדרחמנא קאכילנא דתנינא (תהלים קמה, טו) עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו בעתם לא נאמר אלא בעתו מלמד שכל אחד ואחד נותן הקב"ה פרנסתו בעתו,אדהכי אתאי אחתיה דרבא דלא חזיא ליה תליסרי שני ואתיא ליה תרנגולת פטומה ויין ישן אמר מאי דקמא א"ל נענתי לך קום אכול,תנו רבנן אין לו ואינו רוצה להתפרנס נותנין לו לשום הלואה וחוזרין ונותנין לו לשום מתנה דברי רבי מאיר וחכמים אומרים נותנין לו לשום מתנה וחוזרין ונותנין לו לשום הלואה לשום מתנה הא לא שקיל אמר רבא לפתוח לו לשום מתנה,יש לו ואינו רוצה להתפרנס נותנין לו לשום מתנה וחוזרין ונפרעין ממנו חוזרין ונפרעין הימנו תו לא שקיל אמר רב פפא לאחר מיתה ר"ש אומר יש לו ואינו רוצה להתפרנס אין נזקקין לו אין לו ואינו רוצה להתפרנס אומרים לו הבא משכון וטול כדי שתזוח דעתו עליו,ת"ר (דברים טו, ח) העבט זה שאין לו ואינו רוצה להתפרנס שנותנים לו לשום הלואה וחוזרין ונותנין לו לשום מתנה תעביטנו זה שיש לו ואינו רוצה להתפרנס שנותנין לו לשום מתנה וחוזרין ונפרעין הימנו לאחר מיתה דברי ר' יהודה,וחכ"א יש לו ואינו רוצה להתפרנס אין נזקקין לו ואלא מה אני מקיים תעביטנו דברה תורה כלשון בני אדם,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל כל יומא דשדי ליה ארבעה זוזי בצינורא דדשא יום אחד אמר איזיל איחזי מאן קעביד בי ההוא טיבותא ההוא יומא נגהא ליה למר עוקבא לבי מדרשא אתיא דביתהו בהדיה,כיון דחזיוה דקא מצלי ליה לדשא נפק בתרייהו רהוט מקמיה עיילי לההוא אתונא דהוה גרופה נורא הוה קא מיקליין כרעיה דמר עוקבא אמרה ליה דביתהו שקול כרעיך אותיב אכרעאי חלש דעתיה אמרה ליה אנא שכיחנא בגויה דביתא ומקרבא אהנייתי,ומאי כולי האי דאמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב הונא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רבי שמעון בן יוחי נוח לו לאדם שימסור עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים מנא לן מתמר דכתיב (בראשית לח, כה) היא מוצאת,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל לשדורי ליה ארבע מאה זוזי כל מעלי יומא דכיפורא יומא חד שדרינהו ניהליה ביד בריה אתא אמר ליה לא צריך אמר מאי חזית חזאי דקא מזלפי ליה יין ישן אמר מפנק כולי האי עייפינהו ושדרינהו ניהליה,כי קא ניחא נפשיה אמר אייתו לי חושבנאי דצדקה אשכח דהוה כתיב ביה שבעת אלפי דינרי סיאנקי אמר זוודאי קלילי ואורחא רחיקתא קם בזבזיה לפלגיה ממוניה היכי עביד הכי והאמר ר' אילעאי באושא התקינו המבזבז אל יבזבז יותר מחומש הני מילי מחיים שמא ירד מנכסיו אבל לאחר מיתה לית לן בה:,רבי אבא הוה צייר זוזי בסודריה ושדי ליה לאחוריה וממצי נפשיה לבי עניי ומצלי עיניה מרמאי,רבי חנינא הוה ההוא עניא דהוה רגיל לשדורי ליה ארבעה זוזי כל מעלי שבתא יומא חד שדרינהו ניהליה ביד דביתהו אתאי אמרה ליה לא צריך מאי חזית שמעי דהוה קאמרי ליה במה אתה סועד | 67b. b who have come /b to appeal to the charity fund b to be married /b off, the administrators b marry /b off b the orphan girl /b first b and afterward /b they b marry /b off b the orphan boy, because the humiliation of a woman /b who is not married b is greater than that of /b an unmarried b man. /b , b The Sages taught: /b Concerning b an orphan /b boy b who has come to marry, /b the community tries its utmost to provide for all of his needs. The charities b rent a house for him, arrange for him a bed and all his utensils, and thereafter /b they b marry him a wife, as it is stated: /b “But you shall surely open your hand to him, and shall surely lend him b sufficient for his deficiency in that which is deficient for him” /b (Deuteronomy 15:8). With regard to the phrase b “sufficient for his deficiency,” this /b is referring to b the house. “Which is deficient”; this /b is referring to a b bed and table. “For him [ i lo /i ]”; this /b is referring to b a wife. And similarly /b the verse b states: “I will make him [ i lo /i ] a helpmate for him” /b (Genesis 2:18), when God created a wife for Adam.,Concerning this issue, b the Sages taught: “Sufficient for his deficiency”; /b this teaches that b you are commanded with respect to /b the pauper b to support him, but you are not commanded with respect to him to make him wealthy, /b as the obligation encompasses only that which he lacks, as indicated by the word deficient. However, the verse also states: b “Which is deficient for him”; /b this includes b even a horse upon which to ride and a servant to run in front of him /b for the sake of his stature, if necessary. For someone accustomed to these advantages, their absences constitute a true deficiency, not an extravagant indulgence. The Gemara relates: b They said about Hillel the Elder that he obtained for a poor person of noble descent a horse upon which to ride and a servant to run in front of him. One time he did not find a servant to run in front of him, and /b Hillel himself b ran in front of him /b for b three i mil /i , /b to fulfill the dictate “which is deficient for him.”, b The Sages taught: /b There was b an incident involving the people of the Upper Galilee, who bought for a poor person of noble descent from /b the city of b Tzippori a i litra /i of meat every day. /b The Gemara asks: If they provided him with the reasonable ration of b a i litra /i of meat, what is the novelty /b in this incident? Why does it bear repeating? b Rav Huna said: /b It was b a i litra /i of meat of poultry, /b which is very expensive. b And if you wish, say /b instead that b for /b the weight of b a i litra /i /b of coins, they bought him b actual /b red b meat. /b The price of ordinary meat was so expensive that they had to pay the exorbitant price of a i litra /i of coins. b Rav Ashi said /b they did not spend a i litra /i of coins for him. Rather, b there, /b in the Galilee, b it was a small village, /b and b every day they would lose /b an entire b animal /b just b for him. /b They would slaughter an animal daily, simply to provide him with fresh meat, although there was otherwise no market for such a plentiful supply of meat in the village.,The Gemara relates another incident concerning charity. b A certain /b person b came before Rabbi Neḥemya /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: /b I usually dine b on fatty meat and aged wine. /b Rabbi Neḥemya asked him: b Is it your wish to belittle yourself /b and partake together b with me in /b a meal of b lentils, /b which is my regular food? b He partook with him of lentils, and he died, /b since he was not accustomed to this food. Rabbi Neḥemya b said: Woe to this one who was killed /b by b Neḥemya. /b The Gemara wonders: b On the contrary, /b Rabbi Neḥemya b should have said: Woe to Neḥemya who killed this one. /b The Gemara responds: b Rather, /b Rabbi Neḥemya meant that it was b he, /b the pauper, b who should not have pampered himself so /b much. The poor man was to blame for his own death. His excessive indulgence rendered him incapable of digesting simple foods such as lentils.,The Gemara relates another story. b A certain person came before Rava /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: On a fattened hen and aged wine. He said to him: And were you not concerned for /b causing b a burden to the community /b by expecting such opulent foods? b He said to him: Is that to say /b that it is b from their /b funds that b I eat? I eat from /b the support of b the Merciful One. /b This would seem to be a reasonable argument, b as we /b already b learned /b that in the verse b “the eyes of all wait for You, and You give them their food in its time” /b (Psalms 145:15), the phrase: b At their time, is /b not b stated, rather “in its time.” /b This b teaches that the Holy One, Blessed be He, gives each and every one his /b personally appropriate b sustece at its proper time, /b and the community is merely His agent in discharging His will. Therefore, the man is justified in maintaining his standard., b In the meantime, /b while they were talking, b Rava’s sister, who had not seen him for thirteen years, came. And /b as a gift, b she brought him a fattened hen and aged wine. Rava said /b to himself: b What is this that /b happened b in front of me /b that suddenly I am brought food that I do not usually eat? He then understood that this was a providential response to what he had earlier said to the man. Rava b said to him: I have responded [ i na’aneti /i ] to your /b contention. b Arise /b and b eat. /b ,§ b The Sages taught: /b If an individual b does not have /b sufficient means of support b and does not want to be supported /b from charity funds, the charities b provide him /b funds b as a loan /b in a dignified manner, b and /b then they b go back and give /b the funds b to him as a gift; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b They b give him /b funds b as a gift, and /b then they b go back and give /b the funds b to him as a loan. /b The Gemara wonders about the Rabbis’ ruling: How can we give it b as a gift? /b After all, b he does not /b want to b take it /b as a gift. The Gemara answers that b Rava said: /b The Rabbis’ instruction is b to begin /b discussions b with him /b by offering the assistance b as a gift. /b If he refuses, the charities give it to him as a loan, but they treat it as a gift and refrain from attempting to collect a debt.,If b he has /b sufficient funds of his own b but does not want to support himself /b by his own funds without the assistance of charity, the charities b give him /b aid b as a gift, and then /b they b go back and collect /b the debt b from him. /b The Gemara asks: How can the administrators of the fund b go back and collect from him? /b Would their efforts not be in vain, as b subsequently he would not take /b their support, knowing that he would still have to pay for it? b Rav Pappa said: /b The charities collect the accrued debt from his estate only b after /b his b death. /b The i baraita /i continues: b Rabbi Shimon says, /b disputing the opinion of the Rabbis: If b he has /b sufficient funds b and does not want to be supported /b by his own means, they b do not get involved with him, /b as the community is not obligated to support him. If b he does not have and does not want to be supported /b from charity, the charities b say to him: Bring collateral and take /b a loan, b so that his mindset should be raised for him, /b with the false impression that he is not receiving a handout.,The Gemara cites a dispute related to the previous discussions. b The Sages taught /b in a i baraita /i with regard to the double expression in the Torah: “You shall open your hand to him [ i ha’avet ta’avitenu /i ]” (Deuteronomy 15:8). b “ i Ha’avet /i ”; this /b is referring to one b who does not have /b funds b and does not want to be supported /b by charity. The policy is b that /b the charities b provide him /b funds b as a loan and go back and give /b the funds b to him as a gift. “ i Ta’avitenu /i ”; this /b is referring to one b who has /b means b and does not want to support /b himself. The policy is b that /b the charities b provide /b money b as a gift, and then /b they b go back and collect from /b his estate b after /b his b death. /b This is b the statement of Rabbi Yehuda. /b ,The i baraita /i continues: b And the Rabbis say: /b If b he has /b money b and does not want to support /b himself, they b do not get involved with him. /b The i baraita /i asks: b How then do I uphold /b the double expression b “ i ha’avet ta’avitenu /i ”? /b The i baraita /i answers: b The Torah spoke in the language of men, /b and the double form does not have halakhic significance.,The Gemara recounts another incident related to charity. b Mar Ukva /b had b a pauper in his neighborhood, /b and Mar Ukva b was accustomed every day to toss four dinars for him into the /b slot adjacent to the b hinge of the door. One day /b the poor person b said: I will go /b and b see who is doing this service for me. That day Mar Ukva was delayed in the study hall, /b and b his wife came with him /b to distribute the charity., b When /b the people in the poor man’s house b saw that /b someone b was turning the door, /b the pauper b went out after them /b to see who it was. Mar Ukva and his wife b ran /b away b from before him /b so that he would not determine their identity, and b they entered a certain furnace whose fire was /b already b raked /b over and tempered but was still burning. b Mar Ukva’s legs were being singed, /b and b his wife said to him: Raise your legs and set them on my legs, /b which are not burned. Understanding that only his wife was spared from burns, because she was more worthy, Mar Ukva b became distraught. /b By way of explanation, b she said to him: I am /b normally b found inside the house, and /b when I give charity, b my assistance is ready /b and immediate, insofar as I distribute actual food items. Since you distribute money, which is not as readily helpful, my aid is greater than yours.,The Gemara asks: b And what /b is b all this? /b Why did they go to such extreme lengths to avoid being discovered? The Gemara answers: It is b as Mar Zutra bar Toviya said /b that b Rav said, and some say /b that b Rav Huna bar Bizna said /b that b Rabbi Shimon Ḥasida said, and some say /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: It is preferable for a person to deliver himself into a fiery furnace so that /b he b not whiten /b the b face /b of, i.e., embarrass, b his friend in public. From where do we /b derive this? b From the /b conduct of b Tamar, as it is written: /b “And Judah said: Bring her forth, and let her be burnt. When b she was brought forth, /b she sent to her father-in-law, saying: By the man, whose these are, am I with child” (Genesis 38:24–25). Although Tamar was taken to be executed by burning, she privately and directly appealed to Judah, rather than publicly identifying him as the father of her unborn children and causing him embarrassment.,The Gemara relates another incident involving Mar Ukva. b Mar Ukva /b had another b pauper in his neighborhood, /b and Mar Ukva b was accustomed to send to him four hundred dinars every /b year on the b eve of Yom Kippur. One day he sent /b the money b to him by the hand of his son. /b The son b returned /b and b said to him: /b The poor individual b does not need /b the charity. Mar Ukva b said: What did you see /b that prompted you to say this? He said to him: b I saw them spilling old wine /b on the ground b for him, /b to give the room a pleasant smell. Mar Ukva b said: /b If he is b pampered this much /b and requires even this luxury, then he needs even more money. b He doubled /b the funds b and sent them to him. /b , b When /b Mar Ukva b was dying, he said: Bring me my charity records. He found that it was written there /b that he had given b seven thousand /b fine, b i siankei /i , /b i.e., gold, b dinars, /b to charity. b He said: My provisions are light, and the way is far. /b This meager sum is insufficient for me to merit the World-to-Come. b He got up /b and b spent half /b of b his /b remaining b money /b on charity. The Gemara asks: b How did he do this? But didn’t Rabbi Ilai say: In Usha they instituted: One who spends /b money on charity, b he should not spend more than one-fifth /b of his money for this purpose. The Gemara answers: b This /b restriction on giving too much charity b applies /b only b while he is alive, /b because b perhaps he will descend from his holdings /b and become destitute. Therefore, for his own ficial security, he should never distribute more than one-fifth. b But after death, we have no /b problem b with it. /b One need not save money in his estate anymore.,The Gemara recounts more stories related to charity. b Rabbi Abba would wrap coins in his scarf and toss /b the money b behind him /b over his shoulder. b And /b he b would place himself at the homes of the poor /b without being seen, so the poor could receive the aid without being embarrassed. b And he would incline his eyes /b just enough so he could safeguard the handouts b from swindlers /b who might take the money dishonestly., b Rabbi Ḥanina /b knew b a certain pauper /b and b was accustomed to send to him four dinars /b on b every Shabbat eve. One day he sent it in the hand of his wife. She came /b back home and b said to him: /b The man b does not need /b charity. Rabbi Ḥanina asked her: b What did you see /b that prompted you to say this? She said to him: b I heard them saying to him /b inside the house: b With what do you /b normally b dine: /b |
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51. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 119| 61b. ויש לו בנים לא ישא אילונית שהיא זונה האמורה בתורה דאזונה כהנים הוא דמפקדי וישראל לא מפקדי משום הכי קתני כהן,אמר רב הונא מאי טעמא דר' יהודה דכתיב (הושע ד, י) אכלו ולא ישבעו הזנו ולא יפרוצו כל ביאה שאין בה פירצה אינה אלא בעילת זנות,תניא רבי אליעזר אומר כהן לא ישא את הקטנה אמר ליה רב חסדא לרבה פוק עיין בה דלאורתא בעי לה רב הונא מינך נפק עיין בה רבי אליעזר סבר לה כרבי מאיר וסבר לה כרבי יהודה,סבר לה כרבי מאיר דחייש למיעוטא וסבר לה כרבי יהודה דאמר אילונית זונה הויא,וכרבי מאיר מי סבר לה והתניא קטן וקטנה לא חולצין ולא מיבמין דברי רבי מאיר אמרו לו לרבי מאיר יפה אמרת שאין חולצין (דברים כה, ז) איש כתיב בפרשה ומקשינן אשה לאיש אלא מאי טעמא אין מיבמין,[א"ל] קטן שמא ימצא סריס קטנה שמא תמצא אילונית ונמצאו פוגעין בערוה ותניא קטנה מתייבמת ואינה חולצת דברי רבי אליעזר,וכרבי יהודה מי סבר לה והתניא זונה זונה כשמה דברי רבי אליעזר רבי עקיבא אומר זונה זו מופקרת רבי מתיא בן חרש אומר אפי' הלך בעלה להשקותה ובא עליה בדרך עשאה זונה,רבי יהודה אומר זונה זו אילונית וחכמים אומרים אין זונה אלא גיורת ומשוחררת ושנבעלה בעילת זנות ר' אליעזר אומר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה,אלא אמר רב אדא בר אהבה הכא בכ"ג עסקינן לאימת קני לה לכי גדלה בעולה היא,אמר רבא מכלי לב אי דקדשה אבוה מההיא שעתא הוא דקני לה ואי דקדשה נפשה הא רבי אליעזר היא ולא רבנן,אלא אמר רבא לעולם בכהן הדיוט וחיישינן שמא תתפתה עליו א"ה ישראל נמי פתויי קטנה אונס הוא ואונס בישראל מישרא שרי,רב פפא אמר בכ"ג והאי תנא הוא דתניא (ויקרא כא, ג) בתולה יכול קטנה ת"ל אשה אי אשה יכול בוגרת ת"ל בתולה הא כיצד יצתה מכלל קטנות ולכלל בגרות לא באתה,רב נחמן בר יצחק אמר האי תנא הוא דתניא בתולה אין בתולה אלא נערה וכן הוא אומר (בראשית כד, טז) והנערה טובת מראה מאד בתולה,ר' אלעזר אומר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה אמר רב עמרם אין הלכה כרבי אלעזר:, big strongמתני׳ /strong /big לא יבטל אדם מפריה ורביה אלא א"כ יש לו בנים ב"ש אומרים שני זכרים וב"ה אומרים זכר ונקבה שנאמר (בראשית ה, ב) זכר ונקבה בראם:, big strongגמ׳ /strong /big הא יש לו בנים מפריה ורביה בטיל מאשה לא בטיל מסייעא ליה לרב נחמן אמר שמואל דאמר אע"פ שיש לו לאדם כמה בנים אסור לעמוד בלא אשה שנאמר (בראשית ב, יח) לא טוב היות האדם לבדו,ואיכא דאמרי הא יש לו בנים בטיל מפריה ורביה ובטיל נמי מאשה נימא תיהוי תיובתא דרב נחמן אמר שמואל לא אין לו בנים נושא אשה בת בנים יש לו בנים נושא אשה דלאו בת בנים נפקא מינה למכור ספר תורה בשביל בנים:,בית שמאי אומרים שני זכרים: מאי טעמייהו דבית שמאי ילפינן ממשה דכתיב (דברי הימים א כג, טו) בני משה גרשום ואליעזר ובית הלל ילפינן מברייתו של עולם ובית שמאי לילפי מברייתו של עולם אין דנין אפשר | 61b. b and he has children, he may not marry a sexually underdeveloped woman, as she is the i zona /i /b about whom it is b stated in the Torah /b that a priest may not marry her. b It is priests who were commanded /b not to marry b a i zona /i , but Israelites were not commanded /b this. It is b due to that /b reason that b he taught /b the first clause of the mishna about b a priest, /b even though that i halakha /i applies equally to Israelites., b Rav Huna said: What is the reason /b for the opinion of b Rabbi Yehuda? As it is written: “And they shall eat, and not have enough, they shall commit harlotry, and shall not increase” /b (Hosea 4:10). He expounds the verse as follows: b Any intercourse that does not /b have the possibility to b increase /b the population because the woman is incapable of having children, b is nothing other /b than b licentious sexual intercourse. /b ,§ b It is taught /b in a i baraita /i that b Rabbi Eliezer says: A priest may not marry a minor. Rav Ḥisda said to Rabba: Go /b and b investigate /b this i halakha /i , b as in the evening Rav Huna /b will b ask you /b the reason for Rabbi Eliezer’s ruling. b He went /b and b investigated it, /b and arrived at the following conclusion: b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Meir, and he /b also b holds in accordance with /b the opinion of b Rabbi Yehuda. /b ,Rabba explains: b He holds in accordance with /b the opinion of b Rabbi Meir, who /b says that b one must be concerned for the minority. /b Rabbi Meir does not allow one to assume that an unknown case is similar to the majority of cases. Consequently, one must take into account the possibility that a minor will turn out to be sexually underdeveloped, although this will not be true of most individuals. b And /b he also b holds in accordance with /b the opinion of b Rabbi Yehuda, who said /b that b a sexually underdeveloped woman is a i zona /i /b and therefore forbidden to a priest.,The Gemara challenges Rabba’s explanation: b And does /b Rabbi Eliezer b hold in accordance with /b the opinion of b Rabbi Meir? Isn’t it taught /b in a i baraita /i : b A boy minor and a girl minor may not perform i ḥalitza /i or levirate marriage; /b this is b the statement of Rabbi Meir. /b The Rabbis b said to Rabbi Meir: You spoke well /b when you said b that they may not perform i ḥalitza /i , /b as the term b “man” is written in the passage /b of i ḥalitza /i (Deuteronomy 25:7–10), which limits the i halakha /i to an adult male, b and we compare a woman to a man /b and therefore limit i ḥalitza /i to an adult woman. b However, what is the reason /b that b they may not perform levirate marriage? /b ,Rabbi Meir b said to them: A boy minor /b may not perform levirate marriage b lest he be found /b to be b a eunuch, /b i.e., one who is incapable of fathering children for his late brother. Similarly, b a girl minor /b may not perform levirate marriage b lest she be found /b to be b sexually underdeveloped /b when she grows up. In either case, the mitzva of levirate marriage does not apply, b and they turn out /b to have b encountered a forbidden relative. And it was taught /b in a different i baraita /i : b A girl minor enters into levirate marriage but does not perform i ḥalitza /i ; /b this is b the statement of Rabbi Eliezer. /b This proves that Rabbi Eliezer disagrees with Rabbi Meir and is not concerned that a girl may turn out to be sexually underdeveloped.,The Gemara continues to challenge Rabba’s explanation of Rabbi Eliezer’s ruling. b And does /b Rabbi Eliezer b hold in accordance with /b the opinion of b Rabbi Yehuda? Wasn’t it is taught in /b a i baraita /i : The b i zona /i /b forbidden to a priest is as b the name i zona /i /b implies, i.e., a married woman who committed adultery; this is b the statement of Rabbi Eliezer. Rabbi Akiva says: A i zona /i is /b a woman, even an unmarried woman, b who /b is b available /b to all, i.e., she has intercourse with whoever is interested. b Rabbi Matya ben Ḥarash says: Even /b if b her husband went to make her drink /b the bitter waters after she disregarded his warning not to seclude herself with a certain man, and b he had intercourse with her on the way, he has /b thereby b caused her /b to become b a i zona /i /b because she was forbidden to him at the time, despite the fact that she is his wife., b Rabbi Yehuda says: A i zona /i is a sexually underdeveloped woman. And the Rabbis say: /b The term b i zona /i /b applies b only to a female convert, a freed /b maidservant, b and one who engaged in licentious sexual intercourse. Rabbi Elazar says: /b Even in the case of b an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has /b thereby b caused her /b to become b a i zona /i . /b This i baraita /i proves that Rabbi Eliezer does not agree with Rabbi Yehuda., b Rather, Rav Adda bar Ahava said /b that Rabbi Eliezer’s ruling that a priest may not marry a minor must be explained differently: b Here we are dealing with a High Priest, /b and the problem is as follows: b When can he acquire her /b as his wife? Only b when she is grown up. /b However, if they had started living together as husband and wife when she was a minor, then when she is grown up and the marriage can legally take effect, b she is /b already b a non-virgin, /b and a High Priest is commanded to marry a virgin., b Rava said: /b This explanation is b without reason. If her father betrothed her /b to her husband, her husband b acquired her from that time, /b as betrothal that a father carries out on his daughter’s behalf when she is a minor is effective by Torah law. b And if /b the minor b betrothed herself, /b is b this Rabbi Eliezer’s /b opinion b and not /b that of b the Rabbis? /b The Rabbis would certainly agree that a High Priest may not marry a minor under these circumstances., b Rather, Rava said: Actually, /b Rabbi Eliezer’s ruling includes b a common priest, /b and the reason he cannot marry a minor is that b we are concerned lest she be seduced /b by another man, due to her tender age and naïveté, while married b to him. /b The Gemara asks: b If so, /b the same concern should apply to b an Israelite also. /b The Gemara answers: b The seduction of a minor is /b considered b rape, and a rape /b victim remains b permitted /b to her husband b in /b a case where she is married to b an Israelite, /b but not if she is married to a priest., b Rav Pappa said: /b Rabbi Eliezer’s ruling applies specifically b to a High Priest, and it is /b the opinion of b this i tanna /i , as it is taught /b in a i baraita /i that when the verse states: b “A virgin /b of his own people shall he take for a wife [ i isha /i ]” (Leviticus 21:14), one b might /b have thought a High Priest may marry b a minor; the verse /b therefore b states /b that he must marry b a woman [ i isha /i ], /b i.e., an adult. b If /b he must marry a b woman, /b one b might /b have thought it means b a grown woman. The verse /b therefore b states /b that he must marry b a virgin, /b which excludes a grown woman, who is considered only a partial virgin because her hymen is not fully intact. b How so? /b He must marry a woman who b has left the class of minority but /b who b has not /b yet b reached the class of grown womanhood, /b i.e., he must marry a maiden., b Rav Naḥman bar Yitzḥak said: It is /b the opinion of b this i tanna /i , as it is taught /b in a i baraita /i : The High Priest must marry b a virgin, and /b the term b virgin /b refers b only /b to b a maiden. And /b a verse b similarly states: “And the maiden was very fair to look upon, a virgin, /b and no man had known her” (Genesis 24:16).,The i baraita /i cited above mentioned that b Rabbi Elazar says: /b In the case of b an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has caused her /b to become b a i zona /i . Rav Amram said: The i halakha /i is not in accordance with /b the opinion of b Rabbi Elazar. /b , strong MISHNA: /strong b A man may not neglect /b the mitzva to b be fruitful and multiply unless he /b already b has children. Beit Shammai say: /b One fulfills this mitzva with b two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” /b (Genesis 5:2)., strong GEMARA: /strong The Gemara infers from the mishna’s wording that if b he /b already b has children he may neglect /b the mitzva to b be fruitful and multiply, /b but b he may not neglect /b the mitzva to have b a wife. /b This b supports /b what b Rav Naḥman said /b in the name of b Shmuel, who said: Even /b if b a man has several children, it is prohibited to remain without a wife, as it is stated: “It is not good that the man should be alone” /b (Genesis 2:18)., b And some say /b a different version of the inference from the mishna: If b he /b already b has children, he may neglect /b the mitzva to b be fruitful and multiply and /b he b may also neglect /b the mitzva to have b a wife. Shall we say /b this b is a conclusive refutation of /b what b Rav Naḥman said /b that b Shmuel /b said? The Gemara responds: b No, /b it means that b if he does not have children he must marry a woman /b capable b of /b bearing b children, /b whereas if b he has children he may marry a woman who is not /b capable b of /b bearing b children. A practical difference /b between a man who has children and one who does not is whether he is permitted b to sell a Torah scroll in order to /b marry a woman capable of having b children. /b This is permitted only for one who does not yet have children.,§ The mishna states that b Beit Shammai say /b that one fulfills the mitzva to be fruitful and multiply when he has b two males. /b The Gemara asks: b What is the reason of Beit Shammai? /b The Gemara answers: b We learn /b this b from Moses as it is written: “The sons of Moses, Gershom and Eliezer” /b (I Chronicles 23:15). Since Moses did not have any other children, two sons must be sufficient to fulfill the mitzva. b And /b the reason of b Beit Hillel /b is that b we learn from the creation of the world, /b as mankind was created male and female. The Gemara asks: b And Beit Shammai, let them learn from the creation of the world /b as well. The Gemara answers that Beit Shammai could say to you: b We do not derive /b a case where it is b possible /b |
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| 52. Antipater of Tarsus, Svf, 3.254.23-257.10 Tagged with subjects: •collection, restorative Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 120 |
