1. Hebrew Bible, Deuteronomy, 1.16, 21.1-21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conversion court, rabbi yehudah and the •conversion court, rav sheshet and the •court, the Found in books: Cohn (2013) 163; Lavee (2017) 51| 1.16. "וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃", 21.1. "כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃", 21.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃", 21.2. "וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃", 21.2. "וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃", 21.3. "וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃", 21.4. "וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃", 21.5. "וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃", 21.6. "וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃", 21.7. "וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 21.9. "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃", | 1.16. "And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.", 21.1. "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;", 21.2. "then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.", 21.3. "And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.", 21.4. "And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.", 21.5. "And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.", 21.6. "And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.", 21.7. "And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 21.9. "So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.", |
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2. Hebrew Bible, Leviticus, 1.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •stipulation of the court (tenai beit din) Found in books: Balberg (2017) 41| 1.13. "וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 1.13. "But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", |
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3. Hebrew Bible, Numbers, 15.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conversion court, rabbi yohanan and the •conversion court, authority over the procedure shifts •court, the Found in books: Cohn (2013) 44; Lavee (2017) 48, 54| 15.16. "תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃", | 15.16. "One law and one ordice shall be both for you, and for the stranger that sojourneth with you.", |
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4. Hebrew Bible, Ezekiel, 40.5-40.46, 40.48-40.49, 41.1-41.15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Cohn (2013) 85| 40.5. "וְהִנֵּה חוֹמָה מִחוּץ לַבַּיִת סָבִיב סָבִיב וּבְיַד הָאִישׁ קְנֵה הַמִּדָּה שֵׁשׁ־אַמּוֹת בָּאַמָּה וָטֹפַח וַיָּמָד אֶת־רֹחַב הַבִּנְיָן קָנֶה אֶחָד וְקוֹמָה קָנֶה אֶחָד׃", 40.6. "וַיָּבוֹא אֶל־שַׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִימָה וַיַּעַל במעלותו [בְּמַעֲלוֹתָיו] וַיָּמָד אֶת־סַף הַשַּׁעַר קָנֶה אֶחָד רֹחַב וְאֵת סַף אֶחָד קָנֶה אֶחָד רֹחַב׃", 40.7. "וְהַתָּא קָנֶה אֶחָד אֹרֶךְ וְקָנֶה אֶחָד רֹחַב וּבֵין הַתָּאִים חָמֵשׁ אַמּוֹת וְסַף הַשַּׁעַר מֵאֵצֶל אוּלָם הַשַּׁעַר מֵהַבַּיִת קָנֶה אֶחָד׃", 40.8. "וַיָּמָד אֶת־אֻלָם הַשַּׁעַר מֵהַבַּיִת קָנֶה אֶחָד׃", 40.9. "וַיָּמָד אֶת־אֻלָם הַשַּׁעַר שְׁמֹנֶה אַמּוֹת ואילו [וְאֵילָיו] שְׁתַּיִם אַמּוֹת וְאֻלָם הַשַּׁעַר מֵהַבָּיִת׃", 40.11. "וַיָּמָד אֶת־רֹחַב פֶּתַח־הַשַּׁעַר עֶשֶׂר אַמּוֹת אֹרֶךְ הַשַּׁעַר שְׁלוֹשׁ עֶשְׂרֵה אַמּוֹת׃", 40.12. "וּגְבוּל לִפְנֵי הַתָּאוֹת אַמָּה אֶחָת וְאַמָּה־אַחַת גְּבוּל מִפֹּה וְהַתָּא שֵׁשׁ־אַמּוֹת מִפּוֹ וְשֵׁשׁ אַמּוֹת מִפּוֹ׃", 40.13. "וַיָּמָד אֶת־הַשַּׁעַר מִגַּג הַתָּא לְגַגּוֹ רֹחַב עֶשְׂרִים וְחָמֵשׁ אַמּוֹת פֶּתַח נֶגֶד פָּתַח׃", 40.14. "וַיַּעַשׂ אֶת־אֵילִים שִׁשִּׁים אַמָּה וְאֶל־אֵיל הֶחָצֵר הַשַּׁעַר סָבִיב סָבִיב׃", 40.15. "וְעַל פְּנֵי הַשַּׁעַר היאתון [הָאִיתוֹן] עַל־לִפְנֵי אֻלָם הַשַּׁעַר הַפְּנִימִי חֲמִשִּׁים אַמָּה׃", 40.16. "וְחַלֹּנוֹת אֲטֻמוֹת אֶל־הַתָּאִים וְאֶל אֵלֵיהֵמָה לִפְנִימָה לַשַּׁעַר סָבִיב סָבִיב וְכֵן לָאֵלַמּוֹת וְחַלּוֹנוֹת סָבִיב סָבִיב לִפְנִימָה וְאֶל־אַיִל תִּמֹרִים׃", 40.17. "וַיְבִיאֵנִי אֶל־הֶחָצֵר הַחִיצוֹנָה וְהִנֵּה לְשָׁכוֹת וְרִצְפָה עָשׂוּי לֶחָצֵר סָבִיב סָבִיב שְׁלֹשִׁים לְשָׁכוֹת אֶל־הָרִצְפָה׃", 40.18. "וְהָרִצְפָה אֶל־כֶּתֶף הַשְּׁעָרִים לְעֻמַּת אֹרֶךְ הַשְּׁעָרִים הָרִצְפָה הַתַּחְתּוֹנָה׃", 40.19. "וַיָּמָד רֹחַב מִלִּפְנֵי הַשַּׁעַר הַתַּחְתּוֹנָה לִפְנֵי הֶחָצֵר הַפְּנִימִי מִחוּץ מֵאָה אַמָּה הַקָּדִים וְהַצָּפוֹן׃", 40.21. "ותאו [וְתָאָיו] שְׁלוֹשָׁה מִפּוֹ וּשְׁלֹשָׁה מִפּוֹ ואילו [וְאֵילָיו] ואלמו [וְאֵלַמָּיו] הָיָה כְּמִדַּת הַשַּׁעַר הָרִאשׁוֹן חֲמִשִּׁים אַמָּה אָרְכּוֹ וְרֹחַב חָמֵשׁ וְעֶשְׂרִים בָּאַמָּה׃", 40.22. "וחלונו [וְחַלּוֹנָיו] ואלמו [וְאֵלַמָּיו] ותמרו [וְתִמֹרָיו] כְּמִדַּת הַשַּׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִים וּבְמַעֲלוֹת שֶׁבַע יַעֲלוּ־בוֹ ואילמו [וְאֵילַמָּיו] לִפְנֵיהֶם׃", 40.23. "וְשַׁעַר לֶחָצֵר הַפְּנִימִי נֶגֶד הַשַּׁעַר לַצָּפוֹן וְלַקָּדִים וַיָּמָד מִשַּׁעַר אֶל־שַׁעַר מֵאָה אַמָּה׃", 40.24. "וַיּוֹלִכֵנִי דֶּרֶךְ הַדָּרוֹם וְהִנֵּה־שַׁעַר דֶּרֶךְ הַדָּרוֹם וּמָדַד אילו [אֵילָיו] ואילמו [וְאֵילַמָּיו] כַּמִּדּוֹת הָאֵלֶּה׃", 40.25. "וְחַלּוֹנִים לוֹ ולאילמו [וּלְאֵילַמָּיו] סָבִיב סָבִיב כְּהַחֲלֹּנוֹת הָאֵלֶּה חֲמִשִּׁים אַמָּה אֹרֶךְ וְרֹחַב חָמֵשׁ וְעֶשְׂרִים אַמָּה׃", 40.26. "וּמַעֲלוֹת שִׁבְעָה עלותו [עֹלוֹתָיו] ואלמו [וְאֵלַמָּיו] לִפְנֵיהֶם וְתִמֹרִים לוֹ אֶחָד מִפּוֹ וְאֶחָד מִפּוֹ אֶל־אילו [אֵילָיו׃]", 40.27. "וְשַׁעַר לֶחָצֵר הַפְּנִימִי דֶּרֶךְ הַדָּרוֹם וַיָּמָד מִשַּׁעַר אֶל־הַשַּׁעַר דֶּרֶךְ הַדָּרוֹם מֵאָה אַמּוֹת׃", 40.28. "וַיְבִיאֵנִי אֶל־חָצֵר הַפְּנִימִי בְּשַׁעַר הַדָּרוֹם וַיָּמָד אֶת־הַשַּׁעַר הַדָּרוֹם כַּמִּדּוֹת הָאֵלֶּה׃", 40.29. "ותאו [וְתָאָיו] ואילו [וְאֵילָיו] ואלמו [וְאֵלַמָּיו] כַּמִּדּוֹת הָאֵלֶּה וְחַלּוֹנוֹת לוֹ ולאלמו [וּלְאֵלַמָּיו] סָבִיב סָבִיב חֲמִשִּׁים אַמָּה אֹרֶךְ וְרֹחַב עֶשְׂרִים וְחָמֵשׁ אַמּוֹת׃", 40.31. "וְאֵלַמָּו אֶל־חָצֵר הַחִצוֹנָה וְתִמֹרִים אֶל־אילו [אֵילָיו] וּמַעֲלוֹת שְׁמוֹנֶה מעלו [מַעֲלָיו׃]", 40.32. "וַיְבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי דֶּרֶךְ הַקָּדִים וַיָּמָד אֶת־הַשַּׁעַר כַּמִּדּוֹת הָאֵלֶּה׃", 40.33. "ותאו [וְתָאָיו] ואלו [וְאֵלָיו] ואלמו [וְאֵלַמָּיו] כַּמִּדּוֹת הָאֵלֶּה וְחַלּוֹנוֹת לוֹ ולאלמו [וּלְאֵלַמָּיו] סָבִיב סָבִיב אֹרֶךְ חֲמִשִּׁים אַמָּה וְרֹחַב חָמֵשׁ וְעֶשְׂרִים אַמָּה׃", 40.34. "ואלמו [וְאֵלַמָּיו] לֶחָצֵר הַחִיצוֹנָה וְתִמֹרִים אֶל־אלו [אֵלָיו] מִפּוֹ וּמִפּוֹ וּשְׁמֹנֶה מַעֲלוֹת מעלו [מַעֲלָיו׃]", 40.35. "וַיְבִיאֵנִי אֶל־שַׁעַר הַצָּפוֹן וּמָדַד כַּמִּדּוֹת הָאֵלֶּה׃", 40.36. "תאו [תָּאָיו] אלו [אֵלָיו] ואלמו [וְאֵלַמָּיו] וְחַלּוֹנוֹת לוֹ סָבִיב סָבִיב אֹרֶךְ חֲמִשִּׁים אַמָּה וְרֹחַב חָמֵשׁ וְעֶשְׂרִים אַמָּה׃", 40.37. "ואילו [וְאֵילָיו] לֶחָצֵר הַחִיצוֹנָה וְתִמֹרִים אֶל־אילו [אֵילָיו] מִפּוֹ וּמִפּוֹ וּשְׁמֹנֶה מַעֲלוֹת מעלו [מַעֲלָיו׃]", 40.38. "וְלִשְׁכָּה וּפִתְחָהּ בְּאֵילִים הַשְּׁעָרִים שָׁם יָדִיחוּ אֶת־הָעֹלָה׃", 40.39. "וּבְאֻלָם הַשַּׁעַר שְׁנַיִם שֻׁלְחָנוֹת מִפּוֹ וּשְׁנַיִם שֻׁלְחָנוֹת מִפֹּה לִשְׁחוֹט אֲלֵיהֶם הָעוֹלָה וְהַחַטָּאת וְהָאָשָׁם׃", 40.41. "אַרְבָּעָה שֻׁלְחָנוֹת מִפֹּה וְאַרְבָּעָה שֻׁלְחָנוֹת מִפֹּה לְכֶתֶף הַשָּׁעַר שְׁמוֹנָה שֻׁלְחָנוֹת אֲלֵיהֶם יִשְׁחָטוּ׃", 40.42. "וְאַרְבָּעָה שֻׁלְחָנוֹת לָעוֹלָה אַבְנֵי גָזִית אֹרֶךְ אַמָּה אַחַת וָחֵצִי וְרֹחַב אַמָּה אַחַת וָחֵצִי וְגֹבַהּ אַמָּה אֶחָת אֲלֵיהֶם וְיַנִּיחוּ אֶת־הַכֵּלִים אֲשֶׁר יִשְׁחֲטוּ אֶת־הָעוֹלָה בָּם וְהַזָּבַח׃", 40.43. "וְהַשְׁפַתַּיִם טֹפַח אֶחָד מוּכָנִים בַּבַּיִת סָבִיב סָבִיב וְאֶל־הַשֻּׁלְחָנוֹת בְּשַׂר הַקָּרְבָן׃", 40.44. "וּמִחוּצָה לַשַּׁעַר הַפְּנִימִי לִשְׁכוֹת שָׁרִים בֶּחָצֵר הַפְּנִימִי אֲשֶׁר אֶל־כֶּתֶף שַׁעַר הַצָּפוֹן וּפְנֵיהֶם דֶּרֶךְ הַדָּרוֹם אֶחָד אֶל־כֶּתֶף שַׁעַר הַקָּדִים פְּנֵי דֶּרֶךְ הַצָּפֹן׃", 40.45. "וַיְדַבֵּר אֵלָי זֹה הַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַדָּרוֹם לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַבָּיִת׃", 40.46. "וְהַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַצָּפוֹן לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַמִּזְבֵּחַ הֵמָּה בְנֵי־צָדוֹק הַקְּרֵבִים מִבְּנֵי־לֵוִי אֶל־יְהוָה לְשָׁרְתוֹ׃", 40.48. "וַיְבִאֵנִי אֶל־אֻלָם הַבַּיִת וַיָּמָד אֵל אֻלָם חָמֵשׁ אַמּוֹת מִפֹּה וְחָמֵשׁ אַמּוֹת מִפֹּה וְרֹחַב הַשַּׁעַר שָׁלֹשׁ אַמּוֹת מִפּוֹ וְשָׁלֹשׁ אַמּוֹת מִפּוֹ׃", 40.49. "אֹרֶךְ הָאֻלָם עֶשְׂרִים אַמָּה וְרֹחַב עַשְׁתֵּי עֶשְׂרֵה אַמָּה וּבַמַּעֲלוֹת אֲשֶׁר יַעֲלוּ אֵלָיו וְעַמֻּדִים אֶל־הָאֵילִים אֶחָד מִפֹּה וְאֶחָד מִפֹּה׃", 41.1. "וַיְבִיאֵנִי אֶל־הַהֵיכָל וַיָּמָד אֶת־הָאֵילִים שֵׁשׁ־אַמּוֹת רֹחַב־מִפּוֹ וְשֵׁשׁ־אַמּוֹת־רֹחַב מִפּוֹ רֹחַב הָאֹהֶל׃", 41.1. "וּבֵין הַלְּשָׁכוֹת רֹחַב עֶשְׂרִים אַמָּה סָבִיב לַבַּיִת סָבִיב סָבִיב׃", 41.2. "מֵהָאָרֶץ עַד־מֵעַל הַפֶּתַח הַכְּרוּבִים וְהַתִּמֹרִים עֲשׂוּיִם וְקִיר הַהֵיכָל׃", 41.2. "וְרֹחַב הַפֶּתַח עֶשֶׂר אַמּוֹת וְכִתְפוֹת הַפֶּתַח חָמֵשׁ אַמּוֹת מִפּוֹ וְחָמֵשׁ אַמּוֹת מִפּוֹ וַיָּמָד אָרְכּוֹ אַרְבָּעִים אַמָּה וְרֹחַב עֶשְׂרִים אַמָּה׃", 41.3. "וּבָא לִפְנִימָה וַיָּמָד אֵיל־הַפֶּתַח שְׁתַּיִם אַמּוֹת וְהַפֶּתַח שֵׁשׁ אַמּוֹת וְרֹחַב הַפֶּתַח שֶׁבַע אַמּוֹת׃", 41.4. "וַיָּמָד אֶת־אָרְכּוֹ עֶשְׂרִים אַמָּה וְרֹחַב עֶשְׂרִים אַמָּה אֶל־פְּנֵי הַהֵיכָל וַיֹּאמֶר אֵלַי זֶה קֹדֶשׁ הַקֳּדָשִׁים׃", 41.5. "וַיָּמָד קִיר־הַבַּיִת שֵׁשׁ אַמּוֹת וְרֹחַב הַצֵּלָע אַרְבַּע אַמּוֹת סָבִיב סָבִיב לַבַּיִת סָבִיב׃", 41.6. "וְהַצְּלָעוֹת צֵלָע אֶל־צֵלָע שָׁלוֹשׁ וּשְׁלֹשִׁים פְּעָמִים וּבָאוֹת בַּקִּיר אֲשֶׁר־לַבַּיִת לַצְּלָעוֹת סָבִיב סָבִיב לִהְיוֹת אֲחוּזִים וְלֹא־יִהְיוּ אֲחוּזִים בְּקִיר הַבָּיִת׃", 41.7. "וְרָחֲבָה וְנָסְבָה לְמַעְלָה לְמַעְלָה לַצְּלָעוֹת כִּי מוּסַב־הַבַּיִת לְמַעְלָה לְמַעְלָה סָבִיב סָבִיב לַבַּיִת עַל־כֵּן רֹחַב־לַבַּיִת לְמָעְלָה וְכֵן הַתַּחְתּוֹנָה יַעֲלֶה עַל־הָעֶלְיוֹנָה לַתִּיכוֹנָה׃", 41.8. "וְרָאִיתִי לַבַּיִת גֹּבַהּ סָבִיב סָבִיב מיסדות [מוּסְדוֹת] הַצְּלָעוֹת מְלוֹ הַקָּנֶה שֵׁשׁ אַמּוֹת אַצִּילָה׃", 41.9. "רֹחַב הַקִּיר אֲשֶׁר־לַצֵּלָע אֶל־הַחוּץ חָמֵשׁ אַמּוֹת וַאֲשֶׁר מֻנָּח בֵּית צְלָעוֹת אֲשֶׁר לַבָּיִת׃", 41.11. "וּפֶתַח הַצֵּלָע לַמֻּנָּח פֶּתַח אֶחָד דֶּרֶךְ הַצָּפוֹן וּפֶתַח אֶחָד לַדָּרוֹם וְרֹחַב מְקוֹם הַמֻּנָּח חָמֵשׁ אַמּוֹת סָבִיב סָבִיב׃", 41.12. "וְהַבִּנְיָן אֲשֶׁר אֶל־פְּנֵי הַגִּזְרָה פְּאַת דֶּרֶךְ־הַיָּם רֹחַב שִׁבְעִים אַמָּה וְקִיר הַבִּנְיָן חָמֵשׁ־אַמּוֹת רֹחַב סָבִיב סָבִיב וְאָרְכּוֹ תִּשְׁעִים אַמָּה׃", 41.13. "וּמָדַד אֶת־הַבַּיִת אֹרֶךְ מֵאָה אַמָּה וְהַגִּזְרָה וְהַבִּנְיָה וְקִירוֹתֶיהָ אֹרֶךְ מֵאָה אַמָּה׃", 41.14. "וְרֹחַב פְּנֵי הַבַּיִת וְהַגִּזְרָה לַקָּדִים מֵאָה אַמָּה׃", 41.15. "וּמָדַד אֹרֶךְ־הַבִּנְיָן אֶל־פְּנֵי הַגִּזְרָה אֲשֶׁר עַל־אַחֲרֶיהָ ואתוקיהא [וְאַתִּיקֶיהָא] מִפּוֹ וּמִפּוֹ מֵאָה אַמָּה וְהַהֵיכָל הַפְּנִימִי וְאֻלַמֵּי הֶחָצֵר׃", | 40.5. "And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long, of a cubit and a hand-breadth each; so he measured the breadth of the building, one reed, and the height, one reed.", 40.6. "Then came he unto the gate which looketh toward the east, and went up the steps thereof; and he measured the jamb of the gate, one reed broad, and the other jamb, one reed broad.", 40.7. "And every cell was one reed long, and one reed broad; and the space between the cells was five cubits; and the jambs of the gate by the porch of the gate within were one reed.", 40.8. "He measured also the porch of the gate toward the house, one reed.", 40.9. "Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.", 40.10. "And the cells of the gate eastward were three on this side, and three on that side; they three were of one measure; and the posts had one measure on this side and on that side.", 40.11. "And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits;", 40.12. "and a border before the cells, one cubit [on this side], and a border, one cubit on that side; and the cells, six cubits on this side, and six cubits on that side.", 40.13. "And he measured the gate from the roof of the one cell to the roof of the other, a breadth of five and twenty cubits; door against door.", 40.14. "He made also posts of threescore cubits; even unto the posts of the court in the gates round about.", 40.15. "And from the forefront of the gate of the entrance unto the forefront of the inner porch of the gate were fifty cubits.", 40.16. "And there were narrow windows to the cells and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon each post were palm-trees.", 40.17. "Then brought he me into the outer court, and, lo, there were chambers and a pavement, made for the court round about; thirty chambers were upon the pavement.", 40.18. "And the pavement was by the side of the gates, corresponding unto the length of the gates, even the lower pavement.", 40.19. "Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, eastward as also northward.", 40.20. "And the gate of the outer court that looked toward the north, he measured the length thereof and the breadth thereof.", 40.21. "And the cells thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate; the length thereof was fifty cubits, and the breadth five and twenty cubits.", 40.22. "And the windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate that looketh toward the east; and it was ascended by seven steps; and the arches thereof were before them.", 40.23. "And there was a gate to the inner court over against the other gate, northward as also eastward; and he measured from gate to gate a hundred cubits.", 40.24. "And he led me toward the south, and behold a gate toward the south; and he measured the posts thereof, and the arches thereof according to these measures.", 40.25. "And there were windows in it and in the arches thereof round about, like those windows; the length was fifty cubits, and the breadth five and twenty cubits.", 40.26. "And there were seven steps to go up to it, and the arches thereof were before them; and it had palm-trees, one on this side, and another on that side, upon the posts thereof.", 40.27. "And there was a gate to the inner court toward the south; and he measured from gate to gate toward the south a hundred cubits.", 40.28. "Then he brought me to the inner court by the south gate; and he measured the south gate according to these measures;", 40.29. "and the cells thereof, and the posts thereof, and the arches thereof, according to these measures; and there were windows in it and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.", 40.30. "And there were arches round about, five and twenty cubits long, and five cubits broad.", 40.31. "And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof; and the going up to it had eight steps.", 40.32. "And he brought me into the inner court toward the east; and he measured the gate according to these measures;", 40.33. "and the cells thereof, and the posts thereof, and the arches thereof, according to these measures; and there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.", 40.34. "And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side; and the going up to it had eight steps.", 40.35. "And he brought me to the north gate; and he measured it according to these measures;", 40.36. "the cells thereof, the posts thereof, and the arches thereof; and there were windows therein round about; the length was fifty cubits, and the breadth five and twenty cubits.", 40.37. "And the posts thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side; and the going up to it had eight steps.", 40.38. "And a chamber with the entry thereof was by the posts at the gates; there was the burnt-offering to be washed.", 40.39. "And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the guilt-offering.", 40.40. "And on the one side without, as one goeth up to the entry of the gate toward the north, were two tables; and on the other side of the porch of the gate were two tables.", 40.41. "Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon to slay the sacrifices.", 40.42. "Moreover there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high, whereupon to lay the instruments wherewith the burnt-offering and the sacrifice are slain.", 40.43. "And the slabs, a handbreadth long, were fastened within round about; and upon the tables was to be the flesh of the offering.", 40.44. "And without the inner gate were chambers for the guard in the inner court, which was at the side of the north gate, and their prospect was toward the south; one at the side of the east gate having the prospect toward the north.", 40.45. "And he said unto me: ‘This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house.", 40.46. "And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto Him.’", 40.48. "Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side; and the breadth of the gate was three cubits on this side, and three cubits on that side.", 40.49. "The length of the porch was twenty cubits, and the breadth eleven cubits; and it was by steps that it was ascended; and there were pillars by the posts, one on this side, and another on that side.", 41.1. "And he brought me to athe temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tent.", 41.2. "And the breadth of the entrance was ten cubits; and the sides of the entrance were five cubits on the one side, and five cubits on the other side; and he measured the length thereof, forty cubits, and the breadth, twenty cubits.", 41.3. "Then went he inward, and measured each post of the entrance, two cubits; and the entrance, six cubits; and the breadth of the entrance, seven cubits.", 41.4. "And he measured the length thereof, twenty cubits, and the breadth, twenty cubits, before the temple; and he said unto me: ‘This is the most holy place.’", 41.5. "Then he measured the wall of the house, six cubits; and the breadth of every side-chamber, four cubits, round about the house on every side.", 41.6. "And the side-chambers were one over another, three and thirty times; and there were cornices in the wall which belonged to the house for the side-chambers round about, that they might have hold therein, and not have hold in the wall of the house.", 41.7. "And the side-chambers were broader as they wound about higher and higher; for the winding about of the house went higher and higher round about the house; therefore the breadth of the house continued upward; and so one went up from the lowest row to the highest by the middle.", 41.8. "I saw also that the house had a raised basement round about; the foundations of the side-chambers were a full reed of six cubits to the joining.", 41.9. "The breadth of the outer wall which belonged to the side-chambers was five cubits; and so that which was left by the structure of the side-chambers that belonged to the house.", 41.10. "And between the chambers was a breadth of twenty cubits round about the house on every side.", 41.11. "And the doors of the side-chambers were toward the place that was left, one door toward the north, and another door toward the south; and the breadth of the place that was left was five cubits round about.", 41.12. "And the building that was before the separate place at the side toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.", 41.13. "And he measured the house, a hundred cubits long; and the separate place, and the building, with the walls thereof, a hundred cubits long;", 41.14. "also the breadth of the face of the house and of the separate place toward the east, a hundred cubits.", 41.15. "And he measured the length of the building before the separate place which was at the back thereof, and the galleries thereof on the one side and on the other side, a hundred cubits. Now the temple, and the inner place, and the porches of the court,", |
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| 5. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 57 |
| 6. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 57 |
| 7. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 57 |
8. Aeschylus, Eumenides, 482-483, 485-489, 484 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fletcher (2012) 58| 484. θεσμὸν τὸν εἰς ἅπαντʼ ἐγὼ θήσω χρόνον. | |
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| 9. Euripides, Hippolytus, 411-412 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci (2016) 94 |
| 10. Isocrates, Areopagiticus, 131 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athens, court of Found in books: Pucci (2016) 94 |
| 11. Gorgias of Leontini, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •popular courts, athenian Found in books: Gygax and Zuiderhoek (2021) 74 |
| 12. Sophocles, Antigone, 368-370, 451-455, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fletcher (2012) 107 |
13. Thucydides, The History of The Peloponnesian War, 1.102.4, 3.82.4, 6.54.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •homicide, court of the areopagus in athens •athens, court of •popular courts, athenian Found in books: Fletcher (2012) 68; Gygax and Zuiderhoek (2021) 41; Pucci (2016) 94| 1.102.4. οἱ δ’ Ἀθηναῖοι ἔγνωσαν οὐκ ἐπὶ τῷ βελτίονι λόγῳ ἀποπεμπόμενοι, ἀλλά τινος ὑπόπτου γενομένου, καὶ δεινὸν ποιησάμενοι καὶ οὐκ ἀξιώσαντες ὑπὸ Λακεδαιμονίων τοῦτο παθεῖν, εὐθὺς ἐπειδὴ ἀνεχώρησαν, ἀφέντες τὴν γενομένην ἐπὶ τῷ Μήδῳ ξυμμαχίαν πρὸς αὐτοὺς Ἀργείοις τοῖς ἐκείνων πολεμίοις ξύμμαχοι ἐγένοντο, καὶ πρὸς Θεσσαλοὺς ἅμα ἀμφοτέροις οἱ αὐτοὶ ὅρκοι καὶ ξυμμαχία κατέστη. 3.82.4. καὶ τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων ἐς τὰ ἔργα ἀντήλλαξαν τῇ δικαιώσει. τόλμα μὲν γὰρ ἀλόγιστος ἀνδρεία φιλέταιρος ἐνομίσθη, μέλλησις δὲ προμηθὴς δειλία εὐπρεπής, τὸ δὲ σῶφρον τοῦ ἀνάνδρου πρόσχημα, καὶ τὸ πρὸς ἅπαν ξυνετὸν ἐπὶ πᾶν ἀργόν: τὸ δ’ ἐμπλήκτως ὀξὺ ἀνδρὸς μοίρᾳ προσετέθη, ἀσφαλείᾳ δὲ τὸ ἐπιβουλεύσασθαι ἀποτροπῆς πρόφασις εὔλογος. 6.54.5. οὐδὲ γὰρ τὴν ἄλλην ἀρχὴν ἐπαχθὴς ἦν ἐς τοὺς πολλούς, ἀλλ’ ἀνεπιφθόνως κατεστήσατο: καὶ ἐπετήδευσαν ἐπὶ πλεῖστον δὴ τύραννοι οὗτοι ἀρετὴν καὶ ξύνεσιν, καὶ Ἀθηναίους εἰκοστὴν μόνον πρασσόμενοι τῶν γιγνομένων τήν τε πόλιν αὐτῶν καλῶς διεκόσμησαν καὶ τοὺς πολέμους διέφερον καὶ ἐς τὰ ἱερὰ ἔθυον. | 1.102.4. But the Athenians, aware that their dismissal did not proceed from the more honorable reason of the two, but from suspicions which had been conceived, went away deeply offended, and conscious of having done nothing to merit such treatment from the Lacedaemonians; and the instant that they returned home they broke off the alliance which had been made against the Mede , and allied themselves with Sparta 's enemy Argos ; each of the contracting parties taking the same oaths and making the same alliance with the Thessalians. 3.82.4. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question inaptness to act on any. Frantic violence, became the attribute of manliness; cautious plotting, a justifiable means of self-defence. 6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. |
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| 14. Sophocles, Oedipus The King, 863-870 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fletcher (2012) 107 |
15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athens, court of Found in books: Pucci (2016) 94 | 557e. he would not be at a loss for patterns. And the freedom from all compulsion to hold office in such a city, even if you are qualified, or again, to submit to rule, unless you please, or to make war when the rest are at war, or to keep the peace when the others do so, unless you desire peace; and again, the liberty, in defiance of any law that forbids you, to hold office and sit on juries none the less, |
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| 16. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021) 74 |
| 17. Theophrastus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •popular courts, athenian Found in books: Gygax and Zuiderhoek (2021) 74 |
| 18. Aristotle, Athenian Constitution, 27.2-27.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021) 74 |
| 19. Dead Sea Scrolls, 4Qmmt, 46 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 163 |
20. Diodorus Siculus, Historical Library, 17.77.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 68 | 17.77.4. It seemed to Alexander that he had accomplished his objective and now held his kingdom without contest, and he began to imitate the Persian luxury and the extravagant display of the kings of Asia. First he installed ushers of Asiatic race in his court, and then he ordered the most distinguished persons to act as his guards; among these was Dareius' brother Oxathres. |
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21. Mishnah, Pesahim, 5.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 82| 5.8. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", | 5.8. "As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him.", |
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22. Mishnah, Sukkah, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the •court, the, as rabbinic invention Found in books: Cohn (2013) 45, 49, 50| 4.4. "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n", | 4.4. "The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.", |
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23. Plutarch, Alexander The Great, 43.3, 45.1, 54.2-54.55, 74.1-74.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 68, 69| 43.3. Ἀλέξανδρος δὲ ὡς ἐπῆλθεν, ἀλγῶν τε τῷ πάθει φανερὸς ἦν καὶ τὴν ἑαυτοῦ χλαμύδα λύσας ἐπέβαλε τῷ σώματι καὶ περιέστειλε, καὶ Βῆσσον μὲν ὕστερον εὑρὼν διεσφενδόνησεν, ὀρθίων δένδρων εἰς ταὐτὸ καμφθέντων ἐκατέρῳ μέρος προσαρτήσας τοῦ σώματος, εἶτα μεθεὶς ἑκάτερον, ὡς ὥρμητο ῥύμῃ φερόμενον, τὸ προσῆκον αὐτῷ μέρος νείμασθαι. τότε δὲ τοῦ Δαρείου τὸ μὲν σῶμα κεκοσμημένον βασιλικῶς πρὸς τὴν μητέρα ἀπέστειλε, τὸν δὲ ἀδελφὸν Ἐξάθρην εἰς τοὺς ἑταίρους ἀνέλαβεν. 45.1. ἐντεῦθεν εἰς τήν Παρθικὴν ἀναζεύξας καὶ σχολάζων πρῶτον ἐνεδύσατο τήν βαρβαρικὴν στολὴν, εἴτε βουλόμενος αὑτὸν συνοικειοῦν τοῖς ἐπιχωρίοις νόμοις, ὡς μέγα πρὸς ἐξημέρωσιν ἀνθρώπων τὸ σύνηθες καὶ ὁμόφυλον, εἴτʼ ἀπόπειρά τις ὑφεῖτο τῆς προσκυνήσεως αὕτη τοῖς Μακεδόσι, κατὰ μικρὸν ἀνασχέσθαι τήν ἐκδιαίτησιν αὐτοῦ καὶ μεταβολὴν ἐθιζομένοις, 54.2. ἀλλὰ τήν γε προσκύνησιν ἰσχυρῶς ἀπωσάμενος καὶ φιλοσόφως, καὶ μόνος ἐν φανερῷ διελθὼν ἃ κρύφα πάντες οἱ βέλτιστοι καὶ πρεσβύτατοι τῶν Μακεδόνων ἠγανάκτουν, τοὺς μὲν Ἕλληνας αἰσχύνης ἀπήλλαξε μεγάλης, καὶ μείζονος Ἀλέξανδρον, ἀποτρέψας τήν προσκύνησιν, αὑτὸν δὲ ἀπώλεσεν, ἐκβιάσασθαι δοκῶν μᾶλλον ἢ πεῖσαι τὸν βασιλέα. 54.3. Χάρης δὲ ὁ Μιτυληναῖός φησι τὸν Ἀλέξανδρον ἐν τῷ συμποσίῳ πιόντα φιάλην προτεῖναί τινι τῶν φίλων· τὸν δὲ δεξάμενον πρὸς ἑστίαν ἀναστῆναι καὶ πιόντα προσκυνῆσαι πρῶτον, εἶτα φιλῆσαι τὸν Ἀλέξανδρον, καὶ κατακλιθῆναι. 54.4. πάντων δὲ τοῦτο ποιούντων ἐφεξῆς τὸν Καλλισθένην λαβόντα τήν φιάλην, οὐ προσέχοντος τοῦ βασιλέως, Ἀλλὰ Ἡφαιστίωνι προσδιαλεγομένου, πιόντα προσιέναι φιλήσοντα, Δημητρίου δὲ τοῦ προσονομαζομένου Φείδωνος εἰπόντος, ὦ βασιλεῦ, μὴ φιλήσῃς οὗτος γάρ σε μόνος οὐ προσεκύνησε, διακλῖναι τὸ φίλημα τὸν Ἀλέξανδρον, τὸν δὲ Καλλισθένη μέγα φθεγξάμενον εἰπεῖν· φιλήματι τοίνυν ἔλασσον ἔχων ἄπειμι. 74.1. ταῦτα ἀκούσας ὁ Ἀλέξανδρος τὸν μὲν ἄνθρωπον, ὥσπερ ἐκέλευον οἱ μάντεις, ἠφάνισεν αὐτὸς δὲ ἠθύμει καὶ δύσελπις ἦν πρὸς τὸ θεῖον ἤδη καὶ πρὸς τοὺς φίλους ὕποπτος, Μάλιστα δὲ Ἀντίπατρον ἐφοβεῖτο καὶ τοὺς παῖδας, ὧν Ἰόλας μὲν ἀρχιοινοχόος ἦν, ὁ δὲ Κάσανδρος ἀφῖκτο μὲν νεωστί, θεασάμενος δὲ βαρβάρους τινὰς προσκυνοῦντας, ἅτε δὴ τεθραμμένος Ἑλληνικῶς καὶ τοιοῦτο πρότερον μηδὲν ἑωρακώς, ἐγέλασε προπετέστερον. 74.2. ὁ δὲ Ἀλέξανδρος ὠργίσθη, καὶ δραξάμενος αὐτοῦ τῶν τριχῶν σφόδρα ταῖς χερσὶν ἀμφοτέραις ἔπαισε τὴν κεφαλὴν πρὸς τὸν τοῖχον. αὖθις δὲ πρὸς τοὺς κατηγοροῦντας Ἀντιπάτρου λέγειν τι βουλόμενον τὸν Κάσανδρον ἐκκρούων, τί λέγεις; ἔφη, τοσαύτην ὁδὸν ἀνθρώπους μηδὲν ἀδικουμένους, ἀλλὰ συκοφαντοῦντας ἐλθεῖν; | 43.3. When Alexander came up, he was manifestly distressed by what had happened, and unfastening his own cloak threw it upon the body and covered it. And when, at a later time, In the spring of 329 B.C. Cf. Arrian, Anab. iii. 30, 5 ; iv. 7, 3 ff . he found Bessus, he had him rent asunder. Two straight trees were bent together and a part of his body fastened to each; then when each was released and sprang vigorously back, the part of the body that was attached to it followed after. Now, however, he sent the body of Dareius, laid out in royal state, to his mother, To Persepolis, with orders that it should be buried in the royal sepulchre ( Arrian, Anab. iii. 22, 1 ). and admitted his brother, Exathres, into the number of his companions. 45.1. From thence he marched into Parthia, In the early autumn of 330 B.C. where, during a respite from fighting, he first put on the barbaric dress, either from a desire to adapt himself to the native customs, believing that community of race and custom goes far towards softening the hearts of men; or else this was an attempt to introduce the obeisance Prostration on the ground before a great personage, a peculiarly Persian custom. among the Macedonians, by accustoming them little by little to put up with changes and alterations in his mode of life. 54.2. But in the matter of the obeisance, at least, by refusing sturdily and like a philosopher to perform the act, and by standing forth alone and rehearsing in public the reasons for the indignation which all the oldest and best of the Macedonians cherished in secret, he delivered the Greeks from a great disgrace, and Alexander from a greater, by leading him not to insist upon the obeisance; but he destroyed himself, because he was thought to use force rather than persuasion with the king. 54.3. Chares of Mitylene says that once at a banquet Alexander, after drinking, handed the cup to one of his friends, and he, on receiving it, rose up so as to face the household shrine, and when he had drunk, first made obeisance to Alexander, then kissed him, and then resumed his place upon the couch. 54.4. As all the guests were doing this in turn, Callisthenes took the cup, the king not paying attention, but conversing with Hephaestion, and after he had drunk went towards the king to kiss him; but Demetrius, surnamed Pheido, cried: O King, do not accept his kiss, for he alone has not done thee obeisance. So Alexander declined the kiss, at which Callisthenes exclaimed in a loud voice: Well, then, I’ll go away the poorer by a kiss. Cf. Arrian, Anab. iv. 12. 74.1. On hearing of this, Alexander put the man out of the way, as the seers directed; but he began to be low-spirited, and was distrustful now of the favour of Heaven and suspicious of his friends. He was particularly afraid of Antipater and of his sons, one of whom, Iolas, was his chief cupbearer; the other, Cassander, had only recently come to Babylon, and when he saw some Barbarians doing obeisance to Alexander, since he had been reared as a Greek and had never seen such a sight as this before, he laughed boisterously. 74.2. But Alexander was enraged, and clutching him fiercely by the hair with both hands dashed his head against the wall. And at another time, when Cassander would have said something in opposition to those who were bringing charges against Antipater, Alexander interrupted him, saying: What meanest thou? Would men come so long a journey if they had not been wronged and were making false charges? |
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24. Mishnah, Sotah, 1.3-3.5, 1.6, 3.4, 5.4, 7.8, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cohn (2013) 45| 9.5. "נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְּעֹל (שם), וְאֵין הַמּוּם פּוֹסֵל בָּהּ, וּמוֹרִידִין אוֹתָהּ לְנַחַל אֵיתָן. וְאֵיתָן כְּמַשְׁמָעוֹ, קָשֶׁה. אַף עַל פִּי שֶׁאֵינוֹ אֵיתָן, כָּשֵׁר. וְעוֹרְפִין אוֹתָהּ בְּקוֹפִיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרֹעַ וּמִלַּעֲבֹד, וּמֻתָּר לִסְרֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים: \n", | 9.5. "The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (etan) wadi “etan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid [for the ceremony]. They break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to comb flax and chisel rocks.", |
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25. Mishnah, Sanhedrin, 3.6, 3.7, 4.3-7.3, 6.4, 7.5, 11.2, 11.3, 11.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cohn (2013) 161| 11.4. "אֵין מְמִיתִין אוֹתוֹ לֹא בְבֵית דִּין שֶׁבְּעִירוֹ וְלֹא בְבֵית דִּין שֶׁבְּיַבְנֶה, אֶלָּא מַעֲלִין אוֹתוֹ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְשַׁמְּרִין אוֹתוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָרֶגֶל, שֶׁנֶּאֱמַר (דברים יז) וְכָל הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְעַנִּין אֶת דִּינוֹ שֶׁל זֶה, אֶלָּא מְמִיתִין אוֹתוֹ מִיָּד, וְכוֹתְבִין וְשׁוֹלְחִין שְׁלוּחִים בְּכָל הַמְּקוֹמוֹת, אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי נִתְחַיֵּב מִיתָה בְּבֵית דִּין: \n", | 11.4. "He [the rebellious elder] was executed neither by his local court nor by the court at Yavneh, but rather was taken to the great court in Jerusalem and kept there until the [next] festival and executed on the festival, for it says, “And all the people shall hear and fear, and do no more presumptuously” (Deut. 17:13), according to the words of Rabbi Akiba. Rabbi Judah says: “His judgment must not be delayed, but he is executed immediately, and proclamations are written and sent by messengers to all places, “So and so has been sentenced to death at the court.”", |
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26. Mishnah, Rosh Hashanah, 1.7, 2.2-2.7, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 34, 45, 54, 163| 1.7. "אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: \n", 2.2. "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת. מִשֶּׁקִּלְקְלוּ הַכּוּתִים, הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִין יוֹצְאִין:", 2.3. "כֵּיצַד הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מְבִיאִין כְּלֻנְסָאוֹת שֶׁל אֶרֶז אֲרֻכִּין וְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁל פִּשְׁתָּן וְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר וּמַצִּית בָּהֶן אֶת הָאוּר, וּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, עַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, וְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי:", 2.4. "וּמֵאַיִן הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מֵהַר הַמִּשְׁחָה לְסַרְטְבָא, וּמִסַּרְטְבָא לִגְרוֹפִינָא, וּמִגְּרוֹפִינָא לְחַוְרָן, וּמֵחַוְרָן לְבֵית בִּלְתִּין, וּמִבֵּית בִּלְתִּין לֹא זָזוּ מִשָּׁם, אֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד עַד שֶׁהָיָה רוֹאֶה כָל הַגּוֹלָה לְפָנָיו כִּמְדוּרַת הָאֵשׁ:" 2.5. "חָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, וּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, וּלְשָׁם כָּל הָעֵדִים מִתְכַּנְּסִים, וּבֵית דִּין בּוֹדְקִין אוֹתָם שָׁם. וּסְעוּדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם בִּשְׁבִיל שֶׁיְּהוּ רְגִילִין לָבֹא. בָּרִאשׁוֹנָה לֹא הָיוּ זָזִין מִשָּׁם כָּל הַיּוֹם, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהוּ מְהַלְּכִין אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְלֹא אֵלּוּ בִלְבַד, אֶלָּא אַף הַחֲכָמָה הַבָּאָה לְיַלֵּד, וְהַבָּא לְהַצִּיל מִן הַדְּלֵקָה וּמִן הַגַּיִס וּמִן הַנָּהָר וּמִן הַמַּפֹּלֶת, הֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, וְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ:", 2.6. "כֵּיצַד בּוֹדְקִין אֶת הָעֵדִים. זוּג שֶׁבָּא רִאשׁוֹן, בּוֹדְקִין אוֹתוֹ רִאשׁוֹן. וּמַכְנִיסִין אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ, אֱמֹר, כֵּיצַד רָאִיתָ אֶת הַלְּבָנָה, לִפְנֵי הַחַמָּה אוֹ לְאַחַר הַחַמָּה, לִצְפוֹנָהּ אוֹ לִדְרוֹמָהּ, כַּמָּה הָיָה גָבוֹהַּ וּלְאַיִן הָיָה נוֹטֶה, וְכַמָּה הָיָה רָחָב. אִם אָמַר לִפְנֵי הַחַמָּה, לֹא אָמַר כְּלוּם. וְאַחַר כָּךְ הָיוּ מַכְנִיסִים אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, עֵדוּתָן קַיָּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְבָרִים, לֹא שֶׁהָיוּ צְרִיכִין לָהֶן, אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, בִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא:", 2.7. "רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ, וְכָל הָעָם עוֹנִין אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. בֵּין שֶׁנִּרְאָה בִזְמַנּוֹ בֵּין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, מְקַדְּשִׁין אוֹתוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם לֹא נִרְאָה בִזְמַנּוֹ, אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִדְּשׁוּהוּ שָׁמָיִם:", 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", | 1.7. "If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son.", 2.2. "Originally they used to light torches [to signal that the new month had been decreed]. When the Samaritans disrupted this, they decreed that messengers should go out.", 2.3. "How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain.", 2.4. "At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire." 2.5. "There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.", 2.6. "How do they test the witnesses?The pair which arrives first, they test them first. They bring in the older of them and they say to him, “Tell us, how did you see the moon in front of the sun or behind the sun? To the north of it or to the south? How high was it, and in which direction was it inclined? And how broad was it?” If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts were the same, their evidence was accepted. And the other pairs were only questioned briefly, not because they were required at all, but so that they should not go out disappointed, so that they would be regular in coming [to testify].", 2.7. "The head of the court says, “Sanctified,” and all the people answer after him, “Sanctified, sanctified.” Whether the new moon is seen at its proper time or not at its proper time they sanctify it. Rabbi Elazar bar Zadok says that if it is not seen as its proper time they do not sanctify it for heaven has already sanctified it.", 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", |
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27. Josephus Flavius, Jewish Antiquities, 20.216-20.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •court, the •court, the, as rabbinic invention Found in books: Cohn (2013) 52 | 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions. |
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28. Josephus Flavius, Jewish War, 2.417 (1st cent. CE - 1st cent. CE) Tagged with subjects: •court, the, as rabbinic invention Found in books: Cohn (2013) 167 | 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. |
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29. Mishnah, Avot, 1.4, 1.8, 1.10-1.15, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cohn (2013) 53| 1.4. "יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם קִבְּלוּ מֵהֶם. יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה אוֹמֵר, יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים, וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם: \n", 1.8. "יְהוּדָה בֶן טַבַּאי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶם. יְהוּדָה בֶן טַבַּאי אוֹמֵר, אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין. וּכְשֶׁיִּהְיוּ בַעֲלֵי דִינִין עוֹמְדִים לְפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים. וּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כְזַכָּאִין, כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין: \n", 1.10. "שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: \n", 1.11. "אַבְטַלְיוֹן אוֹמֵר, חֲכָמִים, הִזָּהֲרוּ בְדִבְרֵיכֶם, שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת וְתִגְלוּ לִמְקוֹם מַיִם הָרָעִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם וְיָמוּתוּ, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: \n", 1.12. "הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: \n", 1.13. "הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: \n", 1.14. "הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: \n", 1.15. "שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: \n", 2.8. "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:", | 1.4. "Yose ben Yoezer (a man) of Zeredah and Yose ben Yoha [a man] of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.", 1.8. "Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement.", 1.10. "Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.", 1.11. "Abtalion used to say: Sages be careful with your words, lest you incur the penalty of exile, and be carried off to a place of evil waters, and the disciples who follow you drink and die, and thus the name of heaven becomes profaned.", 1.12. "Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.", 1.13. "He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away.", 1.14. "He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?", 1.15. "Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece.", 2.8. "Rabban Yoha ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yoha ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Haiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Joha] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Haiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yoha] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.", |
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30. Mishnah, Eduyot, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 53| 5.6. "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ: \n", | 5.6. "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.", |
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31. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 53| 2.2. "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n", | 2.2. "Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.", |
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32. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •stipulation of the court (tenai beit din) Found in books: Balberg (2017) 43| 2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n", | 2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!", |
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33. Mishnah, Menachot, 10.3-10.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 45, 163| 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", 10.4. "קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים: \n", 10.5. "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n", | 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", 10.4. "They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.", 10.5. "After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yoha ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.", |
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34. Mishnah, Yoma, 1.1, 1.1-7.4, 1.3, 1.4, 1.5, 2.1, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cohn (2013) 47, 48, 49| 2.2. "מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ, וְנָפַל וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵית דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בְפַיִס. אַרְבָּעָה פְיָסוֹת הָיוּ שָׁם, וְזֶה הַפַּיִס הָרִאשׁוֹן: \n", | 2.2. "Section one: It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two: There were four counts. This is the first count.", |
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35. New Testament, Mark, 14.53-14.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 161| 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· | 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. |
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36. New Testament, Luke, 22.66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 161| 22.66. Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν, | 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying, |
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37. New Testament, Acts, 22.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 161| 22.5. ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρʼ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν. | 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. |
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38. Mishnah, Middot, 2.6, 3.1-3.3, 3.5-3.6, 4.7, 5.1-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court of the israelites •court, the, in central position in the temple •court, the Found in books: Cohn (2013) 45, 85, 87, 88, 161; Ganzel and Holtz (2020) 154| 2.6. "וּלְשָׁכוֹת הָיוּ תַחַת עֶזְרַת יִשְׂרָאֵל, וּפְתוּחוֹת לְעֶזְרַת הַנָּשִׁים, שֶׁשָּׁם הַלְוִיִּם נוֹתְנִים כִּנּוֹרוֹת וּנְבָלִים וּמְצִלְתַּיִם וְכָל כְּלֵי שִׁיר. עֶזְרַת יִשְׂרָאֵל הָיְתָה אֹרֶךְ מֵאָה אַמָּה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְכֵן עֶזְרַת כֹּהֲנִים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין עֶזְרַת יִשְׂרָאֵל לְעֶזְרַת הַכֹּהֲנִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מַעֲלָה הָיְתָה שָׁם, וּגְבוֹהָה אַמָּה, וְהַדּוּכָן נָתוּן עָלֶיהָ, וּבָהּ שָׁלשׁ מַעֲלוֹת שֶׁל חֲצִי חֲצִי אַמָּה. נִמְצֵאת עֶזְרַת הַכֹּהֲנִים גְּבוֹהָה מֵעֶזְרַת יִשְׂרָאֵל שְׁתֵּי אַמּוֹת וּמֶחֱצָה. כָּל הָעֲזָרָה הָיְתָה אֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רֹחַב מֵאָה וּשְׁלשִׁים וְחָמֵשׁ. וּשְׁלֹשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת הָיוּ שָׁם. אַבָּא יוֹסֵי בֶן חָנָן אוֹמֵר, כְּנֶגֶד שְׁלֹשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִים לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם, וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם. שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, וּבוֹ הַמַּיִם מְפַכִּים, וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבָּיִת. וּלְעֻמָּתָן בַּצָּפוֹן סְמוּכִים לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר הַקָּרְבָּן, שַׁעַר הַנָּשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר. וּשְׁנֵי פִשְׁפָּשִׁים הָיוּ לוֹ, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. וּשְׁנַיִם בַּמַעֲרָב, לֹא הָיָה לָהֶם שֵׁם: \n", 3.1. "הַמִּזְבֵּחַ הָיָה שְׁלֹשִׁים וּשְׁתַּיִם עַל שְׁלֹשִׁים וּשְׁתַּיִם. עָלָה אַמָּה וְכָנַס אַמָּה, זֶה הַיְסוֹד. נִמְצָא שְׁלֹשִׁים עַל שְׁלֹשִׁים. עָלָה חָמֵשׁ וְכָנַס אַמָּה. זֶה הַסּוֹבֵב. נִמְצָא עֶשְׂרִים וּשְׁמֹנֶה עַל עֶשְׂרִים וּשְׁמֹנֶה. מְקוֹם הַקְּרָנוֹת אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וָשֵׁשׁ עַל עֶשְׂרִים וָשֵׁשׁ. מְקוֹם הִלּוּךְ רַגְלֵי הַכֹּהֲנִים, אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וְאַרְבַּע עַל עֶשְׂרִים וְאַרְבַּע, מְקוֹם הַמַּעֲרָכָה. אָמַר רַבִּי יוֹסֵי, מִתְּחִלָּה לֹא הָיָה אֶלָּא שְׁמֹנֶה וְעֶשְׂרִים עַל שְׁמֹנֶה וְעֶשְׂרִים, כּוֹנֵס וְעוֹלֶה בְּמִדָּה זוֹ, עַד שֶׁנִּמְצָא מְקוֹם הַמַּעֲרָכָה עֶשְׂרִים עַל עֶשְׂרִים. וּכְשֶׁעָלוּ בְנֵי הַגּוֹלָה, הוֹסִיפוּ עָלָיו אַרְבַּע אַמּוֹת מִן הַדָּרוֹם וְאַרְבַּע אַמּוֹת מִן הַמַּעֲרָב, כְּמִין גַּמָּא, שֶׁנֶּאֱמַר (יחזקאל מג), וְהָאֲרִיאֵל שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ. יָכוֹל שֶׁאֵינוֹ אֶלָּא שְׁתֵּים עֶשְׂרֵה עַל שְׁתֵּים עֶשְׂרֵה, כְּשֶׁהוּא אוֹמֵר (שם) אֶל אַרְבַּעַת רְבָעָיו, מְלַמֵּד שֶׁמִּן הָאֶמְצַע הוּא מוֹדֵד שְׁתֵּים עֶשְׂרֵה אַמָּה לְכָל רוּחַ. וְחוּט שֶׁל סִקְרָא חוֹגְרוֹ בָאֶמְצַע, לְהַבְדִּיל בֵּין הַדָּמִים הָעֶלְיוֹנִים לַדָּמִים הַתַּחְתּוֹנִים. וְהַיְסוֹד הָיָה מְהַלֵּךְ עַל פְּנֵי כָל הַצָּפוֹן וְעַל פְּנֵי כָל הַמַּעֲרָב, וְאוֹכֵל בַּדָּרוֹם אַמָּה אַחַת, וּבַמִּזְרָח אַמָּה אֶחָת: \n", 3.2. "וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים, כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, שֶׁהַדָּמִים הַנִּתָּנִין עַל יְסוֹד מַעֲרָבִי וְעַל יְסוֹד דְּרוֹמִי, יוֹרְדִין בָּהֶן וּמִתְעָרְבִין בָּאַמָּה, וְיוֹצְאִין לְנַחַל קִדְרוֹן: \n", 3.3. "לְמַטָּה בָרִצְפָה בְּאוֹתָהּ הַקֶּרֶן, מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ, שֶׁבּוֹ יוֹרְדִין לַשִּׁית וּמְנַקִּין אוֹתוֹ. וְכֶבֶשׁ הָיָה לִדְרוֹמוֹ שֶׁל מִזְבֵּחַ, שְׁלֹשִׁים וּשְׁתַּיִם עַל רֹחַב שֵׁשׁ עֶשְׂרֵה, וּרְבוּבָה הָיְתָה לוֹ בְּמַעֲרָבוֹ, שֶׁשָּׁם הָיוּ נוֹתְנִים פְּסוּלֵי חַטַּאת הָעוֹף: \n", 3.5. "וְטַבָּעוֹת הָיוּ לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, שִׁשָּׁה סְדָרִים שֶׁל אַרְבַּע אַרְבַּע, וְיֵשׁ אוֹמְרִים, אַרְבָּעָה שֶׁל שֵׁשׁ שֵׁשׁ, שֶׁעֲלֵיהֶן שׁוֹחֲטִין אֶת הַקֳּדָשִׁים. בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִין שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶם, וּשְׁלֹשָׁה סְדָרִים הָיוּ לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶם תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n", 3.6. "הַכִּיּוֹר הָיָה בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, וּמָשׁוּךְ כְּלַפֵּי הַדָּרוֹם. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, עֶשְׂרִים וּשְׁתַּיִם אַמָּה. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ אַמָּה. אַמָּה אַמָּה וְרֹבֶד שָׁלֹשׁ, וְאַמָּה אַמָּה וְרֹבֶד שָׁלֹשׁ. וְהָעֶלְיוֹנָה, אַמָּה אַמָּה וְרֹבֶד אַרְבַּע. רַבִּי יְהוּדָה אוֹמֵר, הָעֶלְיוֹנָה, אַמָּה אַמָּה וְרֹבֶד חָמֵשׁ: \n", 4.7. "מֵהַמִּזְרָח לַמַּעֲרָב מֵאָה אַמָּה, כֹּתֶל הָאוּלָם חָמֵשׁ, וְהָאוּלָם אַחַד עָשָׂר, כֹּתֶל הַהֵיכָל שֵׁשׁ, וְתוֹכוֹ אַרְבָּעִים אַמָּה, אַמָּה טְרַקְסִין, וְעֶשְׂרִים אַמָּה בֵּית קֹדֶשׁ הַקֳּדָשִׁים, כֹּתֶל הַהֵיכָל שֵׁשׁ, וְהַתָּא שֵׁשׁ, וְכֹתֶל הַתָּא חָמֵשׁ. מִן הַצָּפוֹן לַדָּרוֹם שִׁבְעִים אַמָּה, כֹּתֶל הַמְּסִבָּה חָמֵשׁ, וְהַמְּסִבָּה שָׁלֹשׁ, כֹּתֶל הַתָּא חָמֵשׁ, וְהַתָּא שֵׁשׁ, כֹּתֶל הַהֵיכָל שֵׁשׁ, וְתוֹכוֹ עֶשְׂרִים אַמָּה, כֹּתֶל הַהֵיכָל שֵׁשׁ, וְהַתָּא שֵׁשׁ, וְכֹתֶל הַתָּא חָמֵשׁ, וּבֵית הוֹרָדַת הַמַּיִם שָׁלֹשׁ אַמּוֹת, וְהַכֹּתֶל חָמֵשׁ אַמּוֹת. הָאוּלָם עוֹדֵף עָלָיו חֲמֵשׁ עֶשְׂרֵה אַמָּה מִן הַצָּפוֹן, וַחֲמֵשׁ עֶשְׂרֵה אַמָּה מִן הַדָּרוֹם, וְהוּא הָיָה נִקְרָא בֵּית הַחֲלִיפוֹת, שֶׁשָּׁם גּוֹנְזִים אֶת הַסַּכִּינִים. וְהַהֵיכָל צַר מֵאַחֲרָיו, וְרָחָב מִלְּפָנָיו, וְדוֹמֶה לַאֲרִי, שֶׁנֶּאֱמַר (ישעיה כט), הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד, מָה הָאֲרִי צַר מֵאַחֲרָיו וְרָחָב מִלְּפָנָיו, אַף הַהֵיכָל צַר מֵאַחֲרָיו וְרָחָב מִלְּפָנָיו: \n", 5.1. "כָּל הָעֲזָרָה הָיְתָה אֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. מִן הַמִּזְרָח לַמַּעֲרָב מֵאָה וּשְׁמוֹנִים וָשֶׁבַע, מְקוֹם דְּרִיסַת יִשְׂרָאֵל אַחַת עֶשְׂרֵה אַמָּה, מְקוֹם דְּרִיסַת הַכֹּהֲנִים אַחַת עֶשְׂרֵה אַמָּה, הַמִּזְבֵּחַ שְׁלֹשִׁים וּשְׁתַּיִם, בֵּין הָאוּלָם וְלַמִּזְבֵּחַ עֶשְׂרִים וּשְׁתַּיִם אַמָּה, הַהֵיכָל מֵאָה אַמָּה, וְאַחַת עֶשְׂרֵה אַמָּה לַאֲחוֹרֵי בֵית הַכַּפֹּרֶת: \n", 5.2. "מִן הַצָּפוֹן לַדָּרוֹם מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ, הַכֶּבֶשׁ וְהַמִּזְבֵּחַ שִׁשִּׁים וּשְׁתַּיִם. מִן הַמִּזְבֵּחַ לַטַּבָּעוֹת שְׁמֹנֶה אַמּוֹת, מְקוֹם הַטַּבָּעוֹת עֶשְׂרִים וְאַרְבַּע, מִן הַטַּבָּעוֹת לַשֻּׁלְחָנוֹת אַרְבַּע, מִן הַשֻּׁלְחָנוֹת וְלַנַּנָּסִין אַרְבַּע. מִן הַנַּנָּסִין לְכֹתֶל הָעֲזָרָה שְׁמֹנֶה אַמּוֹת, וְהַמּוֹתָר בֵּין הַכֶּבֶשׁ לַכֹּתֶל וּמְקוֹם הַנַּנָּסִין: \n", 5.3. "שֵׁשׁ לְשָׁכוֹת הָיוּ בָעֲזָרָה, שָׁלֹשׁ בַּצָּפוֹן וְשָׁלֹשׁ בַּדָּרוֹם. שֶׁבַּצָּפוֹן, לִשְׁכַּת הַמֶּלַח, לִשְׁכַּת הַפַּרְוָה, לִשְׁכַּת הַמְדִיחִים. לִשְׁכַּת הַמֶּלַח, שָׁם הָיוּ נוֹתְנִים מֶלַח לַקָּרְבָּן. לִשְׁכַּת הַפַּרְוָה, שָׁם הָיוּ מוֹלְחִין עוֹרוֹת קָדָשִׁים, וְעַל גַּגָּהּ הָיָה בֵית הַטְּבִילָה לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. לִשְׁכַּת הַמְדִיחִין, שֶׁשָּׁם הָיוּ מְדִיחִין קִרְבֵי הַקֳּדָשִׁים. וּמִשָּׁם מְסִבָּה עוֹלָה לְגַג בֵּית הַפַּרְוָה: \n", 5.4. "שֶׁבַּדָּרוֹם, לִשְׁכַּת הָעֵץ, לִשְׁכַּת הַגּוֹלָה, לִשְׁכַּת הַגָּזִית. לִשְׁכַּת הָעֵץ, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, לִשְׁכַּת כֹּהֵן גָּדוֹל, וְהִיא הָיְתָה אֲחוֹרֵי שְׁתֵּיהֶן, וְגַג שְׁלָשְׁתָּן שָׁוֶה. לִשְׁכַּת הַגּוֹלָה, שָׁם הָיָה בוֹר קָבוּעַ, וְהַגַּלְגַּל נָתוּן עָלָיו, וּמִשָּׁם מַסְפִּיקִים מַיִם לְכָל הָעֲזָרָה. לִשְׁכַּת הַגָּזִית, שָׁם הָיְתָה סַנְהֶדְרִי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְדָנָה אֶת הַכְּהֻנָּה, וְכֹהֵן שֶׁנִּמְצָא בוֹ פְסוּל, לוֹבֵשׁ שְׁחוֹרִים וּמִתְעַטֵּף שְׁחוֹרִים, וְיוֹצֵא וְהוֹלֵךְ לוֹ. וְשֶׁלֹּא נִמְצָא בוֹ פְסוּל, לוֹבֵשׁ לְבָנִים וּמִתְעַטֵּף לְבָנִים, נִכְנָס וּמְשַׁמֵּשׁ עִם אֶחָיו הַכֹּהֲנִים. וְיוֹם טוֹב הָיוּ עוֹשִׂים, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן הַכֹּהֵן, וְכָךְ הָיוּ אוֹמְרִים, בָּרוּךְ הַמָּקוֹם בָּרוּךְ הוּא, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן. וּבָרוּךְ הוּא, שֶׁבָּחַר בְּאַהֲרֹן וּבְבָנָיו לַעֲמֹד לְשָׁרֵת לִפְנֵי ה' בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים: \n", | 2.6. "There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Ha says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left (10 +. There were further two gates in the west which had no special name (12 +.", 3.1. "The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east.", 3.2. "At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi.", 3.3. "On the floor beneath at that corner there was a place a cubit square on which was a marble slab with a ring fixed in it, and through this they used to go down to the pit to clean it out. There was an ascent on the south side of the altar, thirty-two cubits [long] by sixteen broad. It had a square window in its western side where disqualified sin-offerings of birds were placed.", 3.5. "There were rings to the north of the altar, six rows of four each. And some say, four rows of six each. Upon them they used to slaughter the sacrificial animals. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the sacrifice] and they would strip its hide on tables of marble that stood between the pillars. Section one: There were twenty-four rings on the north side of the altar, either in six rows of four, or four rows of six. They would put the animal’s head in the ring to slaughter it. Section two: The mishnah describes the slaughterhouse, especially the hooks on which they would hang the meat after the sacrifice was slaughtered. It is also describes the tables upon which the meat would be washed.", 3.6. "The laver was between the porch and the altar, a little to the south. Between the porch and the altar there were twenty-two cubits. There were twelve steps there, each step being half a cubit high and a cubit broad. There was a cubit, a cubit and a level space of three cubits, then a cubit, a cubit and a level space of three cubits, then at the top a cubit, a cubit and a level space of four cubits. Rabbi Judah says that at the top there was a cubit, a cubit and a level space of five cubits.", 4.7. "From east to west was a hundred cubits: The wall of the porch five cubits, the porch itself eleven, the wall of the Hekhal six cubits and its interior forty, a cubit for the space between, and twenty cubits for the Holy of Holies, the wall of the Hekhal six cubits, the cell six cubits and the wall of the cell five. From north to south was seventy cubits: The wall of the mesibbah five cubits, the mesibbah itself three, the wall of the cell five and the cell itself six, the wall of the Hekhal six cubits and its interior twenty, then the wall of the Hekhal again six and the cell six and its wall five, then the place of the water descent three cubits and its wall five cubits. The Porch extended beyond this fifteen cubits on the north and fifteen cubits on the south, and this space was called the House of the slaughter-knives where they used to store the knives. The Hekhal was narrow behind and broad in front, resembling a lion, as it says, \"Ah, Ariel, Ariel, the city where David encamped\" (Isaiah 29:1): Just as a lion is narrow behind and broad in front, so the Hekhal was narrow behind and broad in front.", 5.1. "The whole of the courtyard was a hundred and eighty-seven cubits long by a hundred and thirty-five broad. From east to west it was a hundred and eighty-seven. The space in which the Israelites could go was eleven cubits. The space in which the priests could go was eleven cubits. The altar took up thirty-two. Between the Porch and the altar was twenty-two cubits. The Hekhal took up a hundred cubits, and there were eleven cubits behind the kapporet.", 5.2. "From north to south was a hundred and thirty-five cubits.The ascent and the altar took up sixty-two; From the altar to the rings was eight cubits. The rings took up twenty-four cubits. From the rings to the tables was four cubits, From the tables to the dwarf pillars four, And from the dwarf pillars to the wall of the courtyard eight cubits, And the remainder was between the ascent and the wall and the space occupied by the dwarf pillars.", 5.3. "There were six chambers in the courtyard, three on the north and three on the south. On the north were the salt chamber, the parvah chamber and the washer's chamber. In the salt chamber they used to keep the salt for the offerings. In the parvah chamber they used to salt the skins of the animal-offerings. On its roof was the bath used by the high priest on Yom Kippur. In the washers’ chamber they used to wash the entrails of the sacrificial animals, and from it a winding way went up to the roof of the parvah chamber.", 5.4. "On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies.", |
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39. Mishnah, Negaim, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •conversion court, authority over the procedure shifts Found in books: Lavee (2017) 198| 7.1. "אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים: \n", | 7.1. "The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.", |
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40. Mishnah, Zevahim, 4.6, 12.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •stipulation of the court (tenai beit din) Found in books: Balberg (2017) 41, 43| 4.6. "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: \n", 12.1. "טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה: \n", | 4.6. "The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper.", 12.1. "A tebul yom and one who lacks atonement do not share in sacrifices for consumption in the evening. An onen may handle [sacrifices], but he may not offer them, and he does not receive a share for consumption in the evening. Priests with blemishes, whether permanent or passing, receive a share and may eat [of the sacrifices] but they may not offer them. Whoever is not eligible for service does not share in the flesh. And he who does not share in the flesh does not share in the hides. Even if one was unclean when the blood was sprinkled but clean when the fats were burned [on the altar], he does not share in the flesh, for it is said: “he among the sons of Aaron, that offers the blood of the shelamim, and the fat, shall have the right thigh for a portion” (Leviticus 7:33).", |
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41. Mishnah, Parah, 3.1-3.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 41, 43, 44, 45, 161| 3.1. "שִׁבְעַת יָמִים קֹדֶם לִשְׂרֵפַת הַפָּרָה מַפְרִישִׁין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מִבֵּיתוֹ לַלִּשְׁכָּה שֶׁעַל פְּנֵי הַבִּירָה, צָפוֹנָה מִזְרָחָה, וּבֵית אֶבֶן הָיְתָה נִקְרֵאת, וּמַזִּין עָלָיו כָּל שִׁבְעַת הַיָּמִים מִכָּל חַטָּאוֹת שֶׁהָיוּ שָׁם. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, עַל הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מַזִּין כָּל שִׁבְעַת הַיָּמִים. וְעַל שֶׁל יוֹם הַכִּפּוּרִים, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד: \n", 3.2. "חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא: \n", 3.3. "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n", 3.4. "לֹא הָיוּ עוֹשִׂין, לֹא חַטָּאת עַל גַּבֵּי חַטָּאת, וְלֹא תִינוֹק עַל גַּבֵּי חֲבֵרוֹ. וּצְרִיכִין הָיוּ הַתִּינוֹקוֹת לְהַזּוֹת, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא הָיוּ צְרִיכִין לְהַזּוֹת: \n", 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", 3.6. "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: \n", 3.7. "לֹא הָיְתָה פָרָה רוֹצָה לָצֵאת, אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ, שְׁחוֹרָה שָׁחֲטוּ. וְלֹא אֲדֻמָּה, שֶׁלֹּא יֹאמְרוּ, שְׁתַּיִם שָׁחֲטוּ. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר (במדבר יט), וְהוֹצִיא אֹתָהּ, לְבַדָּהּ. וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית: \n", 3.8. "סָמְכוּ יְדֵיהֶם עָלָיו וְאָמְרוּ לוֹ, אִישִׁי כֹּהֵן גָּדוֹל, טְבֹל אֶחָת. יָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. וְעֵצִים הָיוּ מְסֻדָּרִים שָׁם, עֲצֵי אֲרָזִים וָאֳרָנִים וּבְרוֹשִׁים וַעֲצֵי תְאֵנָה חֲלָקָה. וְעוֹשִׂין אוֹתָהּ כְּמִין מִגְדָּל, וּמְפַתְּחִין בָּהּ חַלּוֹנוֹת, וַחֲזִיתָהּ מַעֲרָבָה: \n", 3.9. "כְּפָתוּהָ בְחֶבֶל שֶׁל מֶגֶג וּנְתָנוּהָ עַל גַּב הַמַּעֲרָכָה, רֹאשָׁהּ בַּדָּרוֹם וּפָנֶיהָ לַמַּעֲרָב. הַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שָׁחַט בִּימִינוֹ וְקִבֵּל בִּשְׂמֹאלוֹ. רַבִּי יְהוּדָה אוֹמֵר, בִּימִינוֹ הָיָה מְקַבֵּל וְנוֹתֵן לִשְׂמֹאלוֹ, וּמַזֶּה בִימִינוֹ. טָבַל וְהִזָּה שֶׁבַע פְּעָמִים כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים. עַל כָּל הַזָּיָה, טְבִילָה. גָּמַר מִלְּהַזּוֹת, קִנַּח אֶת יָדוֹ בְּגוּפָהּ שֶׁל פָּרָה. יָרַד וְהִצִּית אֶת הָאֵשׁ בַּאֲלִיתוֹת. רַבִּי עֲקִיבָא אוֹמֵר, בַּחֲרִיּוֹת: \n", 3.10. "נִבְקְעָה, וְעָמַד חוּץ מִגִּתָּהּ. נָטַל עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת. אָמַר לָהֶן, עֵץ אֶרֶז זֶה, עֵץ אֶרֶז זֶה. אֵזוֹב זֶה, אֵזוֹב זֶה. שְׁנִי תוֹלַעַת זֶה, שְׁנִי תוֹלַעַת זֶה. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר. וְהֵם אוֹמְרִים לוֹ, הֵין וְהֵין, שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר: \n", 3.11. "כְּרָכָן בִּשְׁיָרֵי הַלָּשׁוֹן וְהִשְׁלִיךְ לְתוֹךְ שְׂרֵפָתָהּ. נִשְׂרְפָה, חוֹבְטִין אוֹתָהּ בְּמַקְלוֹת, וְכוֹבְרִין אוֹתָהּ בִּכְבָרוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בְּמַקָּבוֹת שֶׁל אֶבֶן וּבִכְבָרוֹת שֶׁל אֶבֶן הָיְתָה נַעֲשֵׂית. שָׁחוֹר שֶׁיֶּשׁ בּוֹ אֵפֶר, כּוֹתְשִׁין אוֹתוֹ. וְשֶׁאֵין בּוֹ, מַנִּיחִין אוֹתוֹ. הָעֶצֶם, בֵּין כָּךְ וּבֵין כָּךְ הָיָה נִכְתָּשׁ. וְחוֹלְקִים אוֹתוֹ לִשְׁלשָׁה חֲלָקִים, אֶחָד נִתָּן בַּחֵיל, וְאֶחָד נִתָּן בְּהַר הַמִּשְׁחָה, וְאֶחָד הָיָה מִתְחַלֵּק לְכָל הַמִּשְׁמָרוֹת: \n", | 3.1. "Seven days before the burning of the [red] cow they would separate the priest who was to burn the cow from his house to a chamber that was facing the north-eastern corner of the birah, and which was called the Stone Chamber. They would sprinkle upon him throughout the seven days with [a mixture of] all the sin-offerings that were there. Rabbi Yose said: they sprinkled upon him only on the third and the seventh days. Rabbi Hanina the vice-chief of the priests said: on the priest that was to burn the cow they sprinkled all the seven days, but on the one that was to perform the service on Yom Kippur they sprinkled on the third and the seventh days only.", 3.2. "Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place.", 3.3. "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.", 3.4. "One may not bring a sin-offering by virtue of [the purifications made for] another sin-offering, nor one child by virtue of [the preparations made for] another. The children had to be sprinkle on each other, the words of Rabbi Yose the Galilean. Rabbi Akiva says: they did not need to sprinkle.", 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", 3.6. "They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives.", 3.7. "If the cow refused to go out, they may not take out with it a black one lest people say, \"They slaughtered a black cow\" nor another red [cow] lest people say, \"They slaughtered two.\" Rabbi Yose says: it was not for this reason but because it is said \"And he shall bring her out\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \"It can be done only by those on whom the sun has set.\"", 3.8. "They laid their hands upon him and said, \"My Lord the high priest, perform immersion once.\" He went down and immersed himself and came up and dried himself. Different kinds of wood were set in order there: cedar wood, pine, spruce and the wood of smooth fig trees. They made it in the shape of a tower and opened air holes in it; and its foreside was turned towards the west.", 3.9. "They bound it with a rope of reed and placed it on the pile with its head towards the south and its face towards the west. The priest stood in the east with his face towards the west. He slaughtered with his right hand and received the blood with his left. Rabbi Judah said: he received the blood with his right hand and put it in his left hand. He sprinkled with his right. Seven times he dipped his finger in the blood and sprinkled it towards the Holy of Holies, dipping once again for each sprinkling. When he finished the sprinkling he wiped his hand on the body of the cow, came down and kindled the fire with wood chips. Rabbi Akiva said: with dry branches of palm-trees.", 3.10. "It burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, \"Is this cedarwood? Is this cedarwood?\" \"Is this hyssop? Is this hyssop?\" \"Is this scarlet wool? Is this scarlet wool?\" Three times he repeated each question and they answered him \"Yes, yes\"three times to each question.", 3.11. "He then wrapped them together with the remains of the strip of wool and cast them into the fire. When it was burnt up they would beat it with sticks and then sift it with sieves. Rabbi Ishmael says: this was done with stone hammers and stone sieves. If there was a black coal on which there were some ashes they would crush it but if there were no [ashes] they would leave it. A bone was crushed in either case. It was then divided into three parts: one part was deposited on the hel, one on the Mount of Olives, and one was divided among the priestly watches.", |
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42. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 53| 2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n", | 2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.", |
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| 43. Mishnah, Qiddushin, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the •conversion court, authority over the procedure shifts Found in books: Lavee (2017) 53 |
44. Mishnah, Taanit, 1.5-1.6, 2.1-2.5, 3.6, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 45, 53, 163| 1.5. "הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵו וְלֹא יָרְדוּ גְשָׁמִים, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 2.1. "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:", 2.2. "עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ:", 2.3. "וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ', אֲשֶׁר הָיָה דְבַר ה' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:", 2.4. "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:" 2.5. "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:", 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", | 1.5. "If Rosh Hodesh Kislev came and no rain fell the court ordains upon the community three fasts; they may eat and drink while it is still dark and it is permissible to do work, to bathe, to anoint oneself with oil, to wear shoes, and to have marital relations.", 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.", 2.1. "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).", 2.2. "[When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six.", 2.3. "These are they [the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: And he ends each [of the additional six] sections with its appropriate concluding benediction.", 2.4. "For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land." 2.5. "It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.", 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", |
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| 45. Plutarch, Pericles, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •popular courts, athenian Found in books: Gygax and Zuiderhoek (2021) 74 |
46. Tosefta, Qiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 53| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", |
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| 47. Tosefta, Sukkah, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 47 |
48. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 52, 53| 8.1. "בן תשע שנים ויום אחד עמוני ומואבי מצרי ואדומי ועובד כוכבים נתין וממזר שבא על בת כהן ועל בת לוי ועל בת ישראל פסלה מן הכהונה ר' יוסי אומר כל שזרעו כשר היא כשרה וכל שזרעו פסול היא פסולה רשב\"ג אומר כל שאתה מותר לישא בתו אתה מותר לישא אלמנתו וכל שאי אתה מותר לישא בתו אי אתה מותר לישא אלמנתו לויה שנשבית בתה כשרה לכהונה לוים המזוהמין באמן לא חששו להם חכמים לויה שנשבית ושנבעלה בעילת זנות נותנין לה את המעשר בת לוי מן הנתינה ומן הממזרת אין נותנין לה את המעשר כהן הדיוט שנשא [את] איילונית הרי זה מאכילה בתרומה כהן גדול לא ישא אנוסתו ומפותתו אבל נושא הוא את הממאנת כה\"ג שמת אחיו חולץ אם יש שם אחין אין חולץ [מפני] מה אמרו כהן גדול שעשה מאמר ביבמתו לא יכנוס שאין מאמר קונה קנין גמור.", | |
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49. Tosefta, Demai, 2.13-2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the Found in books: Lavee (2017) 52| 2.13. "לא יאמר אדם חבר לעם הארץ הולך ככר זו ותן לפלוני חבר שאין משלחין טהרות ביד עם הארץ חבר שאמר לו עם הארץ הולך ככר זו והולך לפלוני ע\"ה לא יתן לו שאין מוסרין טהרות לעם הארץ.", 2.14. "עם הארץ שאמר לחבר תן לי ככר זה ואוכלנו יין זה ואשתנו לא יתן לו שאין מאכילין טהרות לעם הארץ היה נדור מן הככר ואמר לו תן לי ואוכלנו אבטיח שניקר ואמר [לו] תן לי ואוכלנו יין ונתגלה ואמר לו תן לי ואשתנו לא יתן שאין מאכילין את האדם דבר האסור לו כיוצא בו לא יושיט ישראל אבר מן החי לבני נח ולא כוס יין לנזיר שאין מאכילין את האדם דבר האסור לו ועל כולן אין מברכין עליהן ואין מזמנין עליהן ואין עונין אחריהן אמן.", | |
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| 50. Tosefta, Hulin, 3.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic courts, no cases involving jews outside the rabbinic establishment at yavneh Found in books: Cohen (2010) 284 |
51. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 47| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", | |
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52. Tosefta, Terumot, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 34| 2.13. "אבל ערלה וכלאי הכרם שוין לנכרים בארץ ישראל בסוריא ובחוצה לארץ אלא שר' יהודה אומר אין לנכרי כרם רבעי בסוריא וחכ\"א יש לו אמר ר' יהודה מעשה בשביון ראש בית הכנסת של כזיב שלקח נכרי רבעי בסוריא ונתן לו דמיו ובא ושאל את רבן גמליאל שהיה עובר ממקום למקום ואמר לו המתן עד שנהיה בהלכה אמר לו משם ראיה אף הוא שלח לו ביד שליח חרש מה שעשית עשית אבל לא [תשנה] לעשות כן.", | |
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53. Tosefta, Kiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 53| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", |
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54. Arrian, Anabasis of Alexander, 4.1.3-4.1.5, 4.10.5-4.10.12, 4.12.1-4.12.2, 6.29.4-6.29.11 (1st cent. CE - missingth cent. CE) Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 68, 69| 4.1.3. αὐτὸς δὲ πρὸς τῷ Τανάϊδι ποταμῷ ἐπενόει πόλιν οἰκίσαι, καὶ ταύτην ἑαυτοῦ ἐπώνυμον. ὅ τε γὰρ χῶρος ἐπιτήδειος αὐτῷ ἐφαίνετο αὐξῆσαι ἐπὶ μέγα τὴν πόλιν καὶ ἐν καλῷ οἰκισθήσεσθαι τῆς ἐπὶ Σκύθας, εἴποτε ξυμβαίνοι, ἐλάσεως καὶ τῆς προφυλακῆς τῆς χώρας πρὸς τὰς καταδρομὰς τῶν πέραν τοῦ ποταμοῦ ἐποικούντων βαρβάρων. 4.1.4. ἐδόκει δʼ ἂν καὶ μεγάλη γενέσθαι ἡ πόλις πλήθει τε τῶν ἐς αὐτὴν ξυνοικιζομένων καὶ τοῦ ὀνόματος τῇ λαμπρότητι. καὶ ἐν τούτῳ οἱ πρόσχωροι τῷ ποταμῷ βάρβαροι τούς τε τὰ φρούρια ἐν ταῖς πόλεσι σφῶν ἔχοντας στρατιώτας τῶν Μακεδόνων ξυλλαβόντες ἀπέκτειναν καὶ τᾶς πόλεις ἐς ἀσφάλειάν τινα μᾶλλον ὠχύρουν. 4.1.5. ξυνεπελάβοντο δὲ αὐτοῖς τῆς ἀποστάσεως καὶ τῶν Σογδιανῶν οἱ πολλοί, ἐπαρθέντες πρὸς τῶν ξυλλαβόντων Βῆσσον, ὥστε καὶ τῶν Βακτριανῶν ἔστιν οὕς σφισιν οὗτοι ξυναπέστησαν, εἴτε δὴ καὶ δείσαντες Ἀλέξανδρον, εἴτε καὶ λόγον ἐπὶ τῇ ἀποστάσει διδόντες, ὅτι ἐς ἕνα ξύλλογον ἐπηγγέλκει Ἀλέξανδρος ξυνελθεῖν τοὺς ὑπάρχους τῆς χώρας ἐκείνης εἰς Ζαρίασπα, τὴν μεγίστην πόλιν, ὡς ἐπʼ ἀγαθῷ οὐδενὶ τοῦ ξυλλόγου γιγνομένου. 4.10.5. ὑπὲρ δὲ τῆς προσκυνήσεως ὅπως ἠναντιώθη Ἀλεξάνδρῳ, καὶ τοῖόσδε κατέχει λόγος. ξυγκεῖσθαι μὲν γὰρ τῷ Ἀλεξάνδρῳ πρὸς τοὺς σοφιστάς τε καὶ τοὺς ἀμφʼ αὐτὸν Περσῶν καὶ Μήδων τοὺς δοκιμωτάτους μνήμην τοῦ λόγου τοῦδε ἐν πότῳ ἐμβαλεῖν· 4.10.6. ἄρξαι δὲ τοῦ λόγου Ἀνάξαρχον, ὡς πολὺ δικαιότερον ἂν θεὸν νομιζόμενον Ἀλέξανδρον Διονύσου τε καὶ Ἡρακλέους, μὴ ὅτι τῶν ἔργων ἕνεκα ὅσα καὶ ἡλίκα καταπέπρακται Ἀλεξάνδρῳ, ἀλλὰ καὶ ὅτι Διόνυσος μὲν Θηβαῖος ἦν, οὐδέν τι προσήκων Μακεδόσι, καὶ Ἡρακλῆς Ἀργεῖος, οὐδὲ οὗτος προσήκων ὅτι μὴ κατὰ γένος τὸ Ἀλεξάνδρου· Ἡρακλείδην γὰρ εἶναι Ἀλέξανδρον· 4.10.7. Μακεδόνας δὲ ἂν τὸν σφῶν βασιλέα δικαιότερον θείαις τιμαῖς κοσμοῦντας. καὶ γὰρ οὐδὲ ἐκεῖνο εἶναι ἀμφίλογον ὅτι ἀπελθόντα γε ἐξ ἀνθρώπων ὡς θεὸν τιμήσουσι· πόσῳ δὴ δικαιότερον ζῶντα γεραίρειν ἤπερ τελευτήσαντα ἐς οὐδὲν ὄφελος τῷ τιμωμένῳ. λεχθέντων δὲ τούτων τε καὶ τοιούτων λόγων 4.12.1. ταῦτα δὴ καὶ τοιαῦτα εἰπόντα Καλλισθένην ἀνιᾶσαι μὲν μεγαλωστὶ Ἀλέξανδρον, Μακεδόσι δὲ πρὸς θυμοῦ εἰπεῖν. καὶ τοῦτο γνόντα Ἀλέξανδρον πέμψαντα κωλῦσαι [Μακεδόνας] μεμνῆσθαι ἔτι τῆς προσκυνήσεως. 4.12.2. ἀλλὰ σιγῆς γὰρ γενομένης ἐπὶ τοῖς λόγοις ἀναστάντας Περσῶν τοὺς πρεσβυτάτους ἐφεξῆς προσκυνεῖν. Λεοννάτον δέ, ἕνα τῶν ἑταίρων, ἐπειδή τις ἐδόκει τῶν Περσῶν αὐτῷ οὐκ ἐν κόσμῳ προσκυνῆσαι, τὸν δὲ ἐπιγελάσαι τῷ σχήματι τοῦ Περσοῦ ὡς ταπεινῷ· καὶ τούτῳ χαλεπήναντα τότε Ἀλέξανδρον ξυναλλαγῆναι αὖθις. ἀναγέγραπται δὲ δὴ καὶ τοῖόσδε λόγος. 6.29.4. ἐλύπησε δὲ αὐτὸν ἡ παρανομία ἡ ἐς τὸν Κύρου τοῦ Καμβύσου τάφον, ὅτι διορωρυγμένον τε καὶ σεσυλημένον κατέλαβε τοῦ Κύρου τὸν τάφον, ὡς λέγει Aristob. fr. 37 Ἀριστόβουλος. εἶναι γὰρ ἐν Πασαργάδαις ἐν τᾷ παραδείσῳ τῷ βασιλικῷ Κύρου ἐκείνου τάφον καὶ περὶ αὐτὸν ἄλσος πεφυτεῦσθαι δένδρων παντοίων καὶ ὕδατι εἶναι κατάρρυτον καὶ πόαν βαθεῖαν πεφυκέναι ἐν τῷ λειμῶνι, καὶ αὐτὸν δὲ τὸν τάφον τὰ κάτω λίθου τετραπέδου ἐς τετράγωνον σχῆμα πεποιῆσθαι, 6.29.5. ἄνωθεν δὲ οἴκημα ἐπεῖναι λίθινον ἐστεγασμένον, θυρίδα ἔχον φέρουσαν ἔσω στενήν, ὡς μόλις ἂν εἶναι ἑνὶ ἀνδρὶ οὐ μεγάλῳ πολλὰ κακοπαθοῦντι παρελθεῖν. ἐν δὲ τῷ οἰκήματι πύελον χρυσῆν κεῖσθαι, ἵνα τὸ σῶμα τοῦ Κύρου ἐτέθαπτο, καὶ κλίνην παρὰ τῇ πυέλῳ· πόδας δὲ εἶναι τῇ κλίνῃ χρυσοῦς σφυρηλάτους καὶ τάπητα ἐπίβλημα τῶν Βαβυλωνίων καὶ καυνάκας πορφυροῦς ὑποστρώματα. 6.29.6. ἐπεῖναι δὲ καὶ κάνδυς καὶ ἄλλους χιτῶνας τῆς Βαβυλωνίου ἐργασίας. καὶ ἀναξυρίδες Μηδικαὶ καὶ στολαὶ ὑακινθινοβαφεῖς λέγει ὅτι ἔκειντο, αἱ δὲ πορφύρας αἱ δὲ ἄλλης καὶ ἄλλης χρόας, καὶ στρεπτοὶ καὶ ἀκινάκαι καὶ ἐνώτια χρυσοῦ τε καὶ λίθων κολλητά, καὶ τράπεζα ἔκειτο. ἐν μέσῳ δὲ τῆς κλίνης ἡ πύελος ἔκειτο ἡ τὸ σῶμα τὸ Κύρου ἔχουσα. 6.29.7. εἶναι δὲ ἐντὸς τοῦ περιβόλου πρὸς τῇ ἀναβάσει τῇ ἐπὶ τὸν τάφον φερούσῃ οἴκημα σμικρὸν τοῖς Μάγοις πεποιημένον, οἳ δὴ ἐφύλασσον τὸν Κύρου τάφον ἔτι ἀπὸ Καμβύσου τοῦ Κύρου, παῖς παρὰ πατρὸς ἐκδεχόμενος τὴν φυλακήν. καὶ τούτοις πρόβατόν τε ἐς ἡμέραν ἐδίδοτο ἐκ βασιλέως καὶ ἀλεύρων τε καὶ οἴνου τεταγμένα καὶ ἵππος κατὰ μῆνα ἐς θυσίαν τῷ Κύρῳ. 6.29.8. ἐπεγέγραπτο δὲ ὁ τάφος Περσικοῖς γράμμασι· καὶ ἐδήλου Περσιστὶ τάδε· ὦ ἄνθρωπε, ἐγὼ Κῦρός εἰμι ὁ Καμβύσου ὁ τὴν ἀρχὴν Πέρσαις καταστησάμενος καὶ τῆς Ἀσίας βασιλεύσας. μὴ οὖν φθονήσῃς μοι τοῦ μνήματος. Ἀλέξανδρος δὲ ʽἐπιμελὲς γὰρ ἦν αὐτῷ, 6.29.9. ὁπότε ἕλοι Πέρσας, παριέναι ἐς τοῦ Κύρου τὸν τάφονʼ τὰ μὲν ἄλλα καταλαμβάνει ἐκπεφορημένα πλὴν τῆς πυέλου καὶ τῆς κλίνης· οἱ δὲ καὶ τὸ σῶμα τοῦ Κύρου ἐλωβήσαντο ἀφελόντες τὸ πῶμα τῆς πυέλου καὶ τὸν νεκρὸν ἐξέβαλον· αὐτὴν δὲ τὴν πύελον ἐπειρῶντο εὔογκόν σφισι ποιήσασθαι καὶ ταύτῃ εὔφορον τὰ μὲν παρακόπτοντες, τὰ δὲ ξυνθλῶντες αὐτῆς. ὡς δὲ οὐ προ ὐ χώρει αὐτοῖς τοῦτο τὸ ἔργον, οὕτω δὴ ἐάσαντες τὴν πύελον ἀπῆλθον. 6.29.10. καὶ λέγει Ἀριστόβουλος αὐτὸς ταχθῆναι πρὸς Ἀλεξάνδρου κοσμῆσαι ἐξ ὑπαρχῆς τῷ Κύρῳ τὸν τάφον. καὶ τοῦ μὲν σώματος ὅσαπερ ἔτι σῶα ἦν καταθεῖναι ἐς τὴν πύελον καὶ τὸ πῶμα ἐπιθεῖναι, ὅσα δὲ λελώβητο αὐτῆς κατορθῶσαι· καὶ τὴν κλίνην ἐντεῖναι ταινίαις καὶ τἆλλα ὅσα ἐς κόσμον ἔκειτο κατὰ ἀριθμόν τε καὶ τοῖς πάλαι ὅμοια ἀποθεῖναι καὶ τὴν θυρίδα δὲ ἀφανίσαι τὰ μὲν αὐτῆς λίθῳ ἐνοικοδομήσαντα, τὰ δὲ πηλῷ ἐμπλάσαντα, καὶ ἐπιβαλεῖν τῷ πηλῷ τὸ σημεῖον τὸ βασιλικόν. 6.29.11. Ἀλέξανδρος δὲ ξυλλαβὼν τοὺς Μάγους τοὺς φύλακας τοῦ τάφου ἐστρέβλωσεν, ὡς κατειπεῖν τοὺς δράσαντας, οἱ δὲ οὐδὲν οὔτε σφῶν οὔτε ἄλλου κατεῖπον στρεβλούμενοι, οὐδὲ ἄλλῃ πῃ ἐξηλέγχοντο ξυνειδότες τῷ ἔργῳ· καὶ ἐπὶ τῷδε ἀφείθησαν ἐξ Ἀλεξάνδρου. | |
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55. Tosefta, Kilayim, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic courts, no cases involving jews outside the rabbinic establishment at yavneh Found in books: Cohen (2010) 284| 1.4. "רבי נחמיה אומר דלעת ארמית ומצרית ויונית כלאים עם הרמוסה ה' דברים נאמרו בדלעת יונית אסורה לסכך על גבי זרעים עוקצה טפח אוסרת כל שהיא ומביאה את הטומאה וחוצצת בפני הטומאה והנודר מן הדלועין אין אסור אלא בדלעת יונית בלבד.", | |
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56. Tosefta, Miqvaot, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic courts, no cases involving jews outside the rabbinic establishment at yavneh Found in books: Cohen (2010) 284| 4.6. "מעיין <שהוא> שמשוך כנדל וריבה עליו מים שאובין והרחיבו מטהר באשבורן ואין מטהר בזוחלין אלא עד מקום שיהא יכול [להלך] מתחלתו ואיזהו חרדלית מי גשמים הבאין במדרון רואין אותן אם יש מתחלתן ועד סופן צרוף ארבעים סאה מטבילין בהן ואם לאו אין מטבילים בהן דברי ב\"ש ב\"ה אומרים אין מטבילין בהן עד שיהא לפניו עוגל ארבעים סאה. ומעשה בכובסים שהיו בירושלים שהיו נודרין את הכלים וטובלין בהן והכל מודים שכלים שגדר בהן לא הוטבלו. ", | |
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| 57. Tosefta, Parah, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 47 |
58. Plutarch, Cimon, 10.5, 13.7-13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021) 74| 10.5. ἔτι τοίνυν Γοργίας μὲν ὁ Λεοντῖνός φησι τὸν Κίμωνα τὰ χρήματα κτᾶσθαι μὲν ὡς χρῷτο, χρῆσθαι δὲ ὡς τιμῷτο, Κριτίας δὲ τῶν τριάκοντα γενόμενος ἐν ταῖς ἐλεγείαις εὔχεται· 13.7. λέγεται δὲ καὶ τῶν μακρῶν τειχῶν, ἃ σκέλη καλοῦσι, συντελεσθῆναι μὲν ὕστερον τὴν οἰκοδομίαν, τὴν δὲ πρώτην θεμελίωσιν εἰς τόπους ἑλώδεις καὶ διαβρόχους τῶν ἔργων ἐμπεσόντων ἐρεισθῆναι διὰ Κίμωνος ἀσφαλῶς, χάλικι πολλῇ καὶ λίθοις βαρέσι τῶν ἑλῶν πιεσθέντων, ἐκείνου χρήματα πορίζοντος καὶ διδόντος. 13.8. πρῶτος δὲ ταῖς λεγομέναις ἐλευθερίοις καὶ γλαφυραῖς διατριβαῖς, αἳ μικρὸν ὕστερον ὑπερφυῶς ἠγαπήθησαν, ἐκαλλώπισε τὸ ἄστυ, τὴν μὲν ἀγορὰν πλατάνοις καταφυτεύσας, τὴν δʼ Ἀκαδήμειαν ἐξ ἀνύδρου καὶ αὐχμηρᾶς κατάρρυτον ἀποδείξας ἄλσος ἠσκημένον ὑπʼ αὐτοῦ δρόμοις καθαροῖς καὶ συσκίοις περιπάτοις. | 10.5. 13.7. 13.8. |
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| 59. Tosefta, Pesahim, 4.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •court, the Found in books: Cohn (2013) 53 |
60. Tosefta, Sotah, 7.5, 7.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the •conversion court, authority over the procedure shifts •court, the Found in books: Cohn (2013) 82; Lavee (2017) 53| 7.5. "ברכת כהנים אלו בשעה שהכהנים אומרים על מעלות האולם הכל כשרין לעלות במעלות האולם בין תמימים בין בעלי מומין בין במשמר שלו בין במשמר שאינו שלו חוץ ממי שיש בו מום בפניו בידיו וברגליו [שלא ישא את כפיו מפני שהעם מסתכלין בו] וכשם שנשיאות כפים במקדש כך נשיאות כפים בגבולין.", | |
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| 61. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •popular courts, athenian Found in books: Gygax and Zuiderhoek (2021) 74 |
| 62. Anon., Sifre Numbers, 20 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •kinnuy, by the court Found in books: Rosen-Zvi (2012) 97 |
| 63. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •stipulation of the court (tenai beit din) Found in books: Balberg (2017) 41 |
64. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the •conversion court, authority over the procedure shifts Found in books: Lavee (2017) 53| 39a. שכל העולם כולו נזדעזע בשעה שאמר הקב"ה בסיני (שמות כ, ו) לא תשא את שם ה' אלהיך לשוא,וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה וכל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך ואין בשרו אלא קרובו שנאמר (ישעיהו נח, ז) ומבשרך לא תתעלם,וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו שנאמר (הושע ד, ב) אלה וכחש,ואימא עד דעביד להו לכולהו לא ס"ד דכתיב (ירמיהו כג, י) מפני אלה אבלה הארץ וכתיב (הושע ד, ג) על כן תאבל הארץ ואומלל כל יושב בה,וכל עבירות שבתורה אם יש לו זכות תולין לו שנים ושלשה דורות וכאן נפרעין ממנו לאלתר שנאמר (זכריה ה, ד) הוצאתיה נאם ה' צבאות ובאה אל בית הגנב ואל בית הנשבע בשמי לשקר ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו,הוצאתיה לאלתר ובאה אל בית הגנב זה הגונב דעת הבריות שאין לו ממון אצל חבירו וטוענו ומשביעו ואל בית הנשבע בשמי לשקר כמשמעו ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו הא למדת דברים שאין אש ומים מכלין אותן שבועת שקר מכלה אותן,אם אמר איני נשבע פוטרין אותו מיד ואם אמר הריני נשבע העומדין שם אומרים זה לזה (במדבר טז, כו) סורו נא מעל אהלי האנשים הרשעים האלה וגו' וכשמשביעין אותו אומרים לו הוי יודע שלא על דעתך אנו משביעין אותך אלא על דעת המקום ועל דעת ב"ד,שכן מצינו במשה רבינו כשהשביע את ישראל אמר להן דעו שלא על דעתכם אני משביע אתכם אלא על דעת המקום ועל דעתי שנאמר (דברים כט, יג) ולא אתכם לבדכם וגו',כי את אשר ישנו פה אין לי אלא אותן העומדין על הר סיני דורות הבאים וגרים העתידין להתגייר מנין ת"ל (דברים כט, יד) ואת אשר איננו,ואין לי אלא מצוה שקיבלו עליהם מהר סיני מצות העתידות להתחדש כגון מקרא מגילה מנין ת"ל (אסתר ט, כז) קימו וקבלו קיימו מה שקבלו כבר,מאי אף היא בלשונה נאמרה,כדתנן אלו נאמרין בכל לשון פרשת סוטה וידוי מעשר קריאת שמע ותפלה וברכת המזון ושבועת העדות ושבועת הפקדון וקאמר נמי שבועת הדיינין אף היא בלשונה נאמרה,אמר מר אומרין לו הוי יודע שכל העולם כולו נזדעזע בשעה שאמר הקב"ה לא תשא את שם ה' אלהיך לשוא מ"ט אילימא משום דאתיהב בסיני עשר דברות נמי אתיהב,ואלא משום דחמירא ומי חמירא והתנן אלו הן קלות עשה ולא תעשה חוץ מלא תשא חמורות זו כריתות ומיתות ב"ד ולא תשא עמהן,אלא כדקתני טעמא וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה,וכל עבירות שבתורה לא נאמר בהן לא ינקה והכתיב (שמות לד, ז) ונקה לא ינקה,ההוא מיבעי ליה לכדרבי אלעזר דתניא רבי אלעזר אומר אי אפשר לומר ונקה שכבר נאמר לא ינקה א"א לומר לא ינקה שכבר נאמר ונקה הא כיצד מנקה הוא לשבים ואינו מנקה לשאינן שבים,כל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו וכל עבירות שבתורה ממשפחתו לא,והכתיב (ויקרא כ, ה) ושמתי אני את פני באיש ההוא ובמשפחתו ותניא אמר ר"ש אם הוא חטא משפחתו מה חטאת לומר לך אין לך משפחה שיש בה מוכס שאין כולה מוכסין ושיש בה לסטים שאין כולה לסטים מפני שמחפין עליו,התם בדינא אחרינא הכא בדינא דידיה כדתניא רבי אומר והכרתי אותו מה ת"ל לפי שנאמר ושמתי אני את פני יכול כל המשפחה כולה בהיכרת ת"ל אותו אותו בהיכרת ולא כל המשפחה כולה בהיכרת,וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו (שנאמר אלה וכחש וכתיב על כן תאבל הארץ ואימא עד דעביד להו לכולהו לא ס"ד דכתיב מפני אלה אבלה הארץ),וכל עבירות שבתורה מכל העולם לא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכל ישראל ערבים זה בזה | 39a. b that the entire world trembled when the Holy One, Blessed be He, said at /b Mount b Sinai: “You shall not take the name of the Lord, your God, in vain, /b for the Lord will not hold guiltless one who takes His name in vain” (Exodus 20:7)., b And /b be aware that b with regard to all of the /b other b transgressions in the Torah it is stated: “And will…clear the guilty [ i venakkeh /i ]” /b (Exodus 34:7); b whereas here, /b with regard to taking a false oath, b it is stated: “Will not hold guiltless [ i lo yenakkeh /i ].” And /b be aware that with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from /b the transgressor, whereas b here, /b punishment is exacted b from him and from his family, as it is stated: “Do not allow your mouth to bring your flesh into guilt” /b (Ecclesiastes 5:5). The verse indicates that one who sins with his mouth, by taking a false oath, causes his flesh to be punished as well; b and one’s flesh is nothing other than his relative, as it is stated: “And that you not hide yourself from your own flesh” /b (Isaiah 58:7)., b And /b be aware that with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from /b the transgressor; whereas b here, /b punishment is exacted b from him and from the entire world, as it is stated: “Swearing, and lying, /b and murdering, and stealing, and committing adultery, they break all bounds…Therefore, the land mourns, and everyone who dwells therein languishes” (Hosea 4:2–3).,The Gemara suggests: b And /b why not b say /b that punishment is not exacted from the entire world b unless he commits all of /b the sins mentioned in the verse? The Gemara answers: This should b not enter your mind, as it is written: “Because of swearing the land mourns” /b (Jeremiah 23:10), indicating that taking a false oath is sufficient to cause the land to mourn. b And it is /b similarly b written /b in the verse in Hosea: b “Therefore, the land mourns, and everyone who dwells therein languishes.” /b Both verses employ a term of mourning.,The i baraita /i continues with the judges’ forewarning: b And /b be aware that with regard to b all the /b other b transgressions in the Torah, if /b the transgressor b has merit, /b God b suspends his /b punishment for b two or three generations, /b and only if his descendants follow in his ways are they punished. Whereas b here, punishment is exacted from him immediately, as it is stated: /b “This is the curse that goes forth over the face of the whole land… b I cause it to go forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of he who swears falsely by My name; and it shall abide in the midst of his house and shall consume it, with its timber and its stones” /b (Zechariah 5:3–4).,The i baraita /i analyzes the verse: b “I cause it to go forth” /b means b immediately. “And it shall enter into the house of the thief”; this /b is referring to b one who deceives people, /b e.g., one b who has no money in the possession of another, but claims /b money from b him and administers an oath to him /b in court, thereby causing an oath to be taken in vain. b “And into the house of he who swears falsely by My name” /b is b as it indicates, /b in accordance with its straightforward meaning. From the end of the verse: b “And it shall abide in the midst of his house and shall consume it, with its timber and its stones,” you have therefore learned /b that b a false oath consumes things that /b even b fire and water do not consume, /b such as stones.,The i baraita /i continues: b If /b the defendant b says /b at this point: b I will not take an oath, /b the court b dismisses him immediately, /b and rules him liable to pay. b And if he says: I will take an oath, the /b people b standing there say to each other: “Depart, I pray you, from the tents of these wicked men, /b and touch nothing of theirs, lest you be swept away in all their sins” (Numbers 16:26). b And when /b the judges b administer the oath to him, they say to him: Be aware that we administer an oath to you not according to your understanding /b of the oath, b but according to the /b objective b understanding of the Omnipresent and according to the understanding of the court, /b i.e., the judges’ intention.,This is b as we /b have b found /b written b with regard to Moses, our teacher. When he administered an oath to the Jewish people /b in the plains of Moab so that they would accept the Torah upon themselves, b he said to them: Know that /b it is b not according to your understanding that I administer an oath to you, but according to the understanding of the Omnipresent and according to my understanding. As it is stated: “Neither with you only /b do I make this covet and this oath” (Deuteronomy 29:13), which is homiletically interpreted to mean: Not only according to your intention.,Having quoted a verse, the i baraita /i tangentially interprets the subsequent verse. From the phrase: b “But with he who stands here /b with us this day” (Deuteronomy 29:14), b I have /b derived b only /b that b those who stood at Mount Sinai /b were included in this covet. b From where /b do I derive that b the subsequent generations, and the converts who will convert in the future, /b were also included? b The verse states: “And also with he who is not here /b with us this day” (Deuteronomy 29:14)., b And I have /b derived b only /b that the b mitzvot that /b the Jewish people b accepted upon themselves at Mount Sinai /b were included in the oath. b From where /b is it derived that b mitzvot that were to be initiated in the future, for example, the reading of the Megilla, /b the Scroll of Esther, on Purim, were also included? b The verse states: /b “The Jews b ordained and took /b upon themselves…that they would keep these two days” (Esther 9:27), which is homiletically interpreted to mean: b They ordained, /b in the generation of Esther, mitzvot b that they had already accepted /b upon themselves by oath in the plains of Moab.,§ The Gemara analyzes the i baraita /i . b What /b is the precise meaning of the statement: An oath imposed by the judges b may also /b be b recited in its language? /b ,The Gemara answers: It is b as we learned /b in a mishna ( i Sota /i 32a): b These are recited in any language /b and it is not required that they be recited in Hebrew: b The portion of /b the warning and the oath administered by the priest to b a woman suspected by her husband of having been unfaithful [ i sota /i ]; the declaration of tithes, /b which occurs after the third and the sixth year of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; b the recitation of i Shema /i ; and /b the i Amida /i b prayer; and Grace after Meals; and the oath of testimony, /b where one takes an oath that he does not have any testimony to provide on a given issue; b and the oath on a deposit, /b where one takes an oath that he does not have possession of another’s deposit. All these may be recited in any language. b And /b the i baraita /i b also states, /b as an addendum to this i halakha /i , that b an oath /b imposed b by the judges may also /b be b recited in its language, /b i.e., in any language.,§ b The Master said /b in the i baraita /i above that the judges b say to him: Be aware that the entire world trembled when the Holy One, Blessed be He, said: “You shall not take the name of the Lord, your God, in vain.” What is the reason /b that the entire world trembled? b If we say /b it was b because /b this prohibition b was given at /b Mount b Sinai, /b this is difficult, as when the entire world trembled, the rest of the b Ten Commandments were also given /b at Mount Sinai. This quality is not unique to this specific prohibition., b And /b if it is b rather due to /b the fact b that /b this prohibition is b severe, is it /b more b severe /b than all the other prohibitions? b But didn’t we learn /b in a i baraita /i : b These are minor /b transgressions: Violation of an ordinary b positive /b mitzva b and /b an ordinary b negative /b mitzva, b except for: “You shall not take /b the name of the Lord, your God, in vain.” And these are b major /b transgressions: Those for which one is liable to receive b excision from the World-to-Come [ i karet /i ] or a court /b -imposed b death /b penalty; b and “You shall not take /b the name of the Lord, your God, in vain” is also b among them. /b Evidently, this transgression is no more severe than transgressions that incur i karet /i or the death penalty., b Rather, the reason /b the world trembled particularly when this prohibition was given is b as it is taught /b subsequently in the i baraita /i : b And with regard to all of the /b other b transgressions in the Torah it is stated: “And will…clear the guilty,” whereas here, it is stated: “Will not hold guiltless.” /b ,The Gemara asks: b And is it not stated with regard to all of the /b other b transgressions in the Torah /b that God b “will not hold guiltless [ i lo yenakkeh /i ]” /b one who transgresses? b But isn’t it written: “And Who will by no means clear the guilty [ i venakkeh lo yenakkeh /i ]” /b (Exodus 34:7)?,The Gemara answers: b That /b verse is b necessary for /b that which is derived through the homiletic interpretation b of Rabbi Elazar, as it is taught /b in a i baraita /i : b Rabbi Elazar says: It is not possible to say: And will clear the guilty [ i venakkeh /i ], /b about all transgressions, b since: Will not clear the guilty [ i lo yenakkeh /i ], is already stated. /b And b it is not possible to say: Will not clear the guilty [ i lo yenakkeh /i ], since: And will clear the guilty [ i venakkeh /i ], is already stated. How /b can b these /b texts be reconciled? The Holy One, Blessed be b He, clears those /b guilty ones b who repent and does not clear those who do not repent. /b ,§ It is stated in the i baraita /i that with regard to b all of the transgressions in the Torah, punishment is exacted /b only b from /b the transgressor, whereas b here, /b punishment is exacted b from him and from his family. /b The Gemara asks: b And /b is punishment b not /b exacted b from /b the transgressor’s b family /b with regard to b all of the /b other b transgressions in the Torah? /b , b But isn’t it written /b in the Torah with regard to one who worships Molech: b “Then I will set My face against that man, and against his family, /b and I will cut him off” (Leviticus 20:5)? b And it is taught /b in a i baraita /i : b Rabbi Shimon said: If he sinned, how did his family sin? /b Why are they punished? This serves b to tell you /b that b there is no family that has /b an unauthorized b tax collector among them /b in b which all of /b the family members b are not /b regarded as unauthorized b tax collectors, and /b similarly, there is no family b that has a bandit [ i listim /i ] among them /b in b which all of /b the family members b are not /b regarded as b bandits. /b This is b because they cover for him. /b Evidently, punishment is exacted from the transgressor’s family with regard to transgressions other than taking a false oath.,The Gemara answers: b There, /b with regard to other transgressions, the transgressor’s family is punished b with another punishment, /b less severe than the one the transgressor receives, whereas b here, /b with regard to a false oath, the transgressor’s family is punished b with his punishment. As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: Why /b must b the verse state /b with regard to one who worships Molech: b “And I will cut him off”? Since it is stated /b earlier in the verse: b “Then I will set My face /b against that man, and against his family,” one b might /b have thought that b the entire family /b is liable b to /b be punished with b i karet /i . /b Therefore, b the verse states: /b “And I will cut b him /b off,” indicating that only b he /b is liable b to /b be punished with b i karet /i , /b whereas b his entire family is not /b liable b to /b be punished with b i karet /i . /b ,§ The i baraita /i teaches: b And /b with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from him, /b whereas b here, /b punishment is exacted b from him and from the entire world, as it is stated: “Swearing and lying, /b and murdering, and stealing, and committing adultery,” b and it is written: “Therefore, the land mourns.” /b The Gemara suggests: b And /b why not b say /b that punishment is not exacted from the entire world b unless he commits all /b the sins mentioned in the verse? The Gemara answers: This should b not enter your mind, as it is written: “Because of swearing the land mourns” /b (Jeremiah 23:10), indicating that a false oath is sufficient to cause the land to mourn.,The Gemara asks: b And /b with regard to b all of the /b other b transgressions in the Torah, /b is punishment b not /b exacted b from the entire world? But isn’t it written: “And they shall stumble one upon another” /b (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, b one due to the iniquity of another, /b which b teaches that the entire Jewish people are /b considered b guarantors for one another. /b Apparently, any transgression makes the entire world liable to be punished. |
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| 65. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 186 |
66. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the •conversion court, authority over the procedure shifts Found in books: Lavee (2017) 53| 11a. אף אנו נאמר איילונית דוכרנית דלא ילדה:, big strongמתני׳ /strong /big הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ויש להן טענת בתולין:, big strongגמ׳ /strong /big אמר רב הונא גר קטן מטבילין אותו על דעת בית דין,מאי קמ"ל דזכות הוא לו וזכין לאדם שלא בפניו תנינא זכין לאדם שלא בפניו ואין חבין לאדם שלא בפניו,מהו דתימא עובד כוכבים בהפקירא ניחא ליה דהא קיימא לן דעבד ודאי בהפקירא ניחא ליה,קמ"ל דהני מילי גדול דטעם טעם דאיסורא אבל קטן זכות הוא לו,לימא מסייע ליה הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד מאי לאו דאטבלינהו על דעת בית דין,לא הכא במאי עסקינן בגר שנתגיירו בניו ובנותיו עמו דניחא להו במאי דעביד אבוהון,אמר רב יוסף הגדילו יכולין למחות איתיביה אביי הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ואי ס"ד הגדילו יכולין למחות יהבינן לה כתובה דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,מתיב רבא אלו נערות שיש להן קנס הבא על הממזרת ועל הנתינה ועל הכותית ועל הגיורת ועל השבויה ועל השפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד יש להן קנס ואי אמרת הגדילו יכולין למחות יהבינן לה קנס דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,אביי לא אמר כרבא התם קנסא היינו טעמא שלא יהא חוטא נשכר,רבא לא אמר כאביי כתובה היינו טעמא שלא תהא קלה בעיניו להוציאה:, big strongמתני׳ /strong /big הגדול שבא על הקטנה וקטן שבא על הגדולה ומוכת עץ כתובתן מאתים דברי רבי מאיר וחכ"א מוכת עץ כתובתה מנה,בתולה אלמנה גרושה וחלוצה מן הנישואין כתובתן מנה | 11a. b We too will say: i Ailonit /i , /b a sexually underdeveloped woman, is a term meaning: Like a b ram [ i dukhranit /i ], because /b like a male sheep [ i ayyil /i ] b she does not bear children. /b , strong MISHNA: /strong With regard to b a female convert, or a captive woman, or a maidservant, who were ransomed /b with regard to the captive, or b who converted /b with regard to the convert, b or who were freed /b with regard to the maidservant, when they were b less than three years and one day old, their marriage contract is two hundred /b dinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. b And they are /b subject to b a claim /b concerning their b virginity. /b , strong GEMARA: /strong b Rav Huna said: /b With regard to b a convert /b who is b a minor, one immerses him /b in a ritual bath b with the consent of the court. /b As a minor lacks the capacity to make halakhic decisions, the court is authorized to make those decisions in his stead., b What is /b Rav Huna b coming to teach us? /b Is he teaching b that it is a privilege for /b the minor to convert, b and one may act in a person’s interests /b even b in his absence? We /b already b learned /b that explicitly in a mishna ( i Eiruvin /i 81b): One b may act in a person’s interests in his absence, but one may not act against a person’s interests in his absence. /b ,Rav Huna’s statement was necessary b lest you say: /b With regard to b a gentile, licentiousness is preferable for him, /b so conversion is contrary to his interests, just b as we maintain that /b with regard to b a slave, licentiousness is certainly preferable. /b Just as a slave has no interest in assuming the restrictions that come with freedom, in that a freed Canaanite slave is a convert to Judaism, a gentile would have the same attitude toward conversion.,Therefore, Rav Huna b teaches us: That applies /b only with regard to b an adult, who has experienced a taste of prohibition. /b Therefore, presumably he prefers to remain a slave and indulge in licentiousness. b However, /b with regard to a b minor, /b who did not yet engage in those activities, b it is a privilege for him /b to convert.,The Gemara suggests: b Let us say /b that the mishna b supports /b Rav Huna’s statement: With regard to b a female convert, or a captive woman, or a maidservant, who were ransomed /b with regard to the captive, or b who converted /b with regard to the convert, b or who were freed /b with regard to the maidservant, when they were b less than three years and one day old; what, is it not /b referring to a case where b they immersed /b the minor converts and the maidservants b with the consent of the court? /b Apparently, a conversion of that sort is valid.,The Gemara rejects that proof: b No, with what are we dealing here? /b It is b with a convert whose /b minor b sons and daughters converted with him, as they are content with whatever their father does /b in their regard. However, that does not apply to a child who is converting on his own., b Rav Yosef said: /b In any case where minors convert, when b they reach majority they can protest /b and annul their conversion. b Abaye raised an objection to his /b opinion from the mishna: With regard to b a female convert, or a captive woman, or a maidservant who were ransomed, /b or b who converted, or who were freed /b when they were b less than three years and one day old, their marriage contract is two hundred /b dinars. b And if it enters your mind /b to say that when b they reach majority they can protest /b and annul their conversion, b do we give her /b the payment of the b marriage contract that she /b will b go and consume in her gentile /b state?,The Gemara answers: She receives payment of her marriage contract b once she has reached majority /b and does not protest, but not while still a minor. The Gemara asks: b When she reaches majority too, /b is there not the same concern that b she will protest and abandon /b Judaism? The Gemara answers: b Once she reached majority /b for even b one moment and did not protest, she may no longer protest. /b This mishna poses no difficulty to the opinion of Rav Yosef., b Rava raised an objection /b from a mishna (29a): b These /b are the cases of b young women for whom there is a fine /b paid to their fathers by one who rapes them: b One who engages in intercourse with a i mamzeret /i ; or with a Gibeonite woman [ i netina /i ], /b who are given [ i netunim /i ] to the service of the people and the altar (see Joshua 9:27); b or with a Samaritan woman [ i kutit /i ]. /b In addition, the same applies to one who engages in intercourse b with a female convert, or with a captive woman, or with a maidservant, /b provided b that /b the captives b were ransomed or that /b the converts b converted, or that /b the maidservants b were freed /b when they were b less than three years and one day old, /b as only in that case do they maintain the presumptive status of a virgin. In all of these cases, b there is a fine /b paid b to their /b fathers if they are raped. b And if you say /b that b when they reach majority they can protest /b and annul their conversion, b do we give her /b payment of the b fine that she /b will b go and consume in her gentile /b state?,The Gemara answers: Her father receives payment of the fine b once she has reached majority /b and does not protest, but not while she is still a minor. The Gemara asks: b When she reaches majority too, /b is there not the same concern that b she will protest and abandon /b Judaism? The Gemara answers: b Once she reached majority /b for even b one moment and did not protest, she may no longer protest. /b , b Abaye did not state /b his objection from the same source b as /b did b Rava, /b because b there, /b in the mishna cited by Rava, it is referring to b a fine, /b and in that case b this is the reason: So that the sinner will not profit. /b The Sages did not absolve the rapist from payment of the fine merely due to the concern that the woman he raped may ultimately negate the conversion., b Rava did not state /b his objection from the same source b as /b did b Abaye, as /b with regard to b a marriage contract, this is the reason /b that the Sages instituted it: b So that /b his wife b will not be inconsequential in his eyes, /b enabling him b to /b easily b divorce her. /b As long as this woman does not negate her conversion, she is a Jewish woman and the Sages saw to her interests., strong MISHNA: /strong With regard to b an adult man who engaged in intercourse with a minor girl /b less than three years old; b or a minor boy /b less than nine years old b who engaged in intercourse with an adult woman; or a /b woman who had her hymen b ruptured by wood /b or any other foreign object, for all these women b their marriage contract is two hundred /b dinars, as their legal status is that of a virgin. This is b the statement of Rabbi Meir. And the Rabbis say: The marriage contract /b of a woman whose hymen was b ruptured by wood is one hundred dinars, /b as physically, since her hymen is not intact, she is no longer a virgin.,With regard to b a virgin /b who is either a b widow, /b a b divorcée, or a i ḥalutza /i /b who achieved that status b from /b a state of b marriage, /b for all these women b their marriage contract is one hundred dinars, /b |
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67. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •conversion court, rabbi yehudah and the Found in books: Lavee (2017) 52| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is b suspect with regard to tithe. And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Yehuda, /b as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. b And /b the other b one says: One who is suspect with regard to tithe is suspect with regard to /b produce of the b Sabbatical /b Year. b And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Meir. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b an i am ha’aretz /i , /b i.e., one who is unreliable with regard to ritual impurity and tithes, b who accepts upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status, /b i.e., that he will be stringent in all matters observed by i ḥaverim /i , including i teruma /i , tithes, and i ḥalla /i , and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy b but /b subsequently he b was suspected with regard to one matter /b in which others saw him act improperly, b he is suspected with regard to the entire Torah. /b This is the b statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b ,It is also taught in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b a convert who accepted upon himself /b upon his conversion b matters of Torah, /b i.e., all of the mitzvot, b even if he is suspect with regard to one matter /b alone, b he is suspect with regard to the entire Torah, and he is /b considered b like a Jewish transgressor [ i meshummad /i ], /b who habitually transgresses the mitzvot. The Gemara explains that the practical b difference /b resulting from the fact that he is considered like a Jewish transgressor is b that if he betroths /b a woman, b his betrothal is /b a valid b betrothal, /b and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status except for one matter, /b which he does not wish to observe, b he is not accepted, /b and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of b a gentile who comes to /b convert and takes upon himself to b accept the words of Torah except for one matter, he is not accepted /b as a convert. b Rabbi Yosei, son of Rabbi Yehuda, says: Even /b if he refuses to accept b one detail of rabbinic law, /b he is not accepted.,The i baraita /i continues: b And similarly, /b in the case of b a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: /b “He among the sons of Aaron, b that sacrifices the blood of the peace offerings, /b and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to b the /b Temple b service, which is handed /b over b to the sons of Aaron, any priest who does not admit to it /b in its entirety b has no share in the priesthood. /b ,The Gemara continues on a similar topic. b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status, if we have seen that he practices /b such matters b in private, within his home, he is accepted, and afterward he is taught /b the precise details of being a i ḥaver /i . b But if /b we have b not /b seen him act as a i ḥaver /i in his home, b he is taught /b first b and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether /b in b this /b case b or that /b case, b he is /b first b accepted, and he /b then b continues to learn in /b the b usual manner, /b i.e., as a i ḥaver /i he learns from others how to behave., b The Sages taught /b in a i baraita /i : An i am ha’aretz /i who wishes to become a i ḥaver /i b is accepted /b first b with regard to hands, /b i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, b and afterward he is accepted /b as trustworthy b for purity /b in general. b And if he says: I /b wish to b accept /b purity b only with regard to hands, he is accepted /b for this. If he wishes to b accept /b upon himself the stringencies of a i ḥaver /i b with regard to ritual purity but he does not accept /b upon himself the stringencies b with regard to hands, /b i.e., to wash his hands, which is a simple act, b he is not accepted even for purity /b in general., b The Sages taught /b in a i baraita /i : b Until when is he accepted, /b i.e., how much time must elapse before he is considered trustworthy as a i ḥaver /i ? b Beit Shammai say: With regard to liquids, thirty days. With regard to /b impurity of b clothing, /b about which i ḥaverim /i would be careful as well, b twelve months. And Beit Hillel say: Both /b with regard to b this, /b liquids, b and that, /b clothing, he must maintain the practice b for twelve months /b before he is fully accepted as a i ḥaver /i .,The Gemara raises a difficulty: b If so, this is /b one b of /b the rare cases of b the leniencies of Beit Shammai and of the stringencies of Beit Hillel, /b and yet it is not included in tractate i Eduyyot /i , which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. b Rather, /b the text of the i baraita /i must be emended so that it reads: b Beit Hillel say: Both /b with regard to b this, /b liquids b and that, /b clothing, he must maintain the practice b for thirty /b days before he is fully accepted as a i ḥaver /i .,§ The Gemara provides b a mnemonic /b to remember the topics from here until the end of the chapter: b i Ḥaver /i ; student; sky-blue dye [ i tekhelet /i ]; tax; return; /b tax b collector; by himself. /b , b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i . But his children and /b the b members of his household are not required to accept /b the status of i ḥaver /i separately b in the presence of three i ḥaverim /i . Rabban Shimon ben Gamliel says: Even his children and /b the b members of his household must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , because a i ḥaver /i , who accepted it /b himself in the presence of three others, b is not comparable to the son of a i ḥaver /i , /b who b accepted /b that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i , and even a Torah scholar /b who wishes to become a i ḥaver /i b must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i . /b But b an elder who sits /b and studies Torah b in a yeshiva is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , as he already accepted it upon himself from the moment he sat /b and dedicated himself to study Torah in yeshiva. b Abba Shaul says: Even a Torah scholar is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i ; and not only /b does he have the status of i ḥaver /i without an explicit declaration in the presence of three i ḥaverim /i , b but others /b can b accept /b that they wish to become a i ḥaver /i b in his presence. /b , b Rabbi Yoḥa says: This mishna, /b i.e., the ruling that a Torah scholar must declare his intent to become a i ḥaver /i in the presence of three i ḥaverim /i , b was taught in the days of the son of Rabbi Ḥanina ben Antigonus. /b At that time, b Rabbi Yehuda and Rabbi Yosei were uncertain about /b a certain b matter of ritual purity. The Sages sent /b a delegation of their students b to the son of Rabbi Ḥanina ben Antigonus /b and told them to b go /b and b tell him to examine /b this matter. The students b found him while he was carrying /b items that were ritually b pure. /b The son of Rabbi Ḥanina ben Antigonus b seated Sages from his own /b yeshiva b next to /b the students who came to ask the question, because he did not trust these students to keep his items pure. b And he stood and examined /b the matter.,The students returned and b came and told Rabbi Yehuda and Rabbi Yosei /b that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of i amei ha’aretz /i . b Rabbi Yehuda said to them /b in anger: b This one’s father, /b i.e., Rabbi Ḥanina ben Antigonus, b degraded Torah scholars /b by not trusting them with matters of ritual purity. And b he too, /b the son of Rabbi Ḥanina ben Antigonus, b degrades Torah scholars. /b , b Rabbi Yosei said to him: Let the honor of the elder, /b i.e., both the father and son, b be left in its place. /b He did not act in this manner to degrade Torah scholars. b Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, /b and they decided b that they will not pass ritually pure /b items b to any /b other b person. /b Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., b The Sages taught /b in a i baraita /i : In the case of b a i ḥaver /i that died, his wife and children and members of his household retain their presumptive /b status b until they are suspected /b of engaging in inappropriate deeds. b And similarly, /b in the case of b a courtyard in which one sells sky-blue dye, it retains its presumptive /b status as a place in which fit sky-blue dye is sold b until it is disqualified /b due to the merchant’s unscrupulous behavior., b The Sages taught /b in a i baraita /i : b The /b former b wife an i am ha’aretz /i who /b later b marries a i ḥaver /i , and likewise the daughter of an i am ha’aretz /i who marries a i ḥaver /i , and likewise the slave of an i am ha’aretz /i who is sold to a i ḥaver /i , must all accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status. But /b with regard to b the /b former b wife of a i ḥaver /i who /b later b marries an i am ha’aretz /i , and likewise the daughter of a i ḥaver /i who marries an i am ha’aretz /i , and likewise the slave of a i ḥaver /i who was sold to an i am ha’aretz /i , /b these people b need not accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i , /b as each of them is already accustomed to behave as a i ḥaver /i .,The i baraita /i continues: b Rabbi Meir says: They too must accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i . And similarly, Rabbi Shimon ben Elazar would /b illustrate this point and b say in the name of Rabbi Meir: /b There was b an incident involving a certain woman who married a i ḥaver /i and would tie [ i koma’at /i ] for him phylacteries on his hand, /b and she later b married a tax collector and would tie for him tax seals on his hand, /b which shows that her new husband had a great influence on her level of piety. |
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68. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 51| 47a. אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,[ומי] א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל | 47a. b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states “with you,” /b which indicates that b in any place that he is with you, /b you should accept him. b If so, what /b is the meaning when b the verse states: In the land? /b This indicates that b in Eretz /b Yisrael b he needs to bring evidence /b that he is a convert, b but outside /b of b Eretz /b Yisrael b he does not need to bring evidence /b that he is a convert; rather, his claim is accepted. This is b the statement of Rabbi Yehuda. And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b ,The Gemara analyzes the i baraita /i : In the case when b he came and /b brought b witnesses /b to his conversion b with him, why do I /b need b a verse /b to teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. b Rav Sheshet said: /b The case is b where they say: We heard that he converted in /b the b court /b of b so-and-so, /b but they did not witness the actual conversion. And it is necessary to teach this because it could b enter your mind to say /b that b they should not be relied upon; /b therefore, the verse b teaches us /b that they are relied upon.,As cited above, the latter clause of the i baraita /i states: “With you b in /b your b land” /b (Leviticus 19:33). b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states: “With you,” /b which indicates that b in any place that he is with you, /b you should accept him. The Gemara asks: b But didn’t you /b already b expound that /b phrase in the first clause of the i baraita /i to teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: b One /b of these i halakhot /i is derived from the phrase b “with you” /b in the verse cited, b and /b the other b one /b is derived from the phrase b “with you” /b in a subsequent verse (Leviticus 25:35).,The i baraita /i states: b And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b But isn’t “in /b your b land” written /b in the verse? How can the Rabbis deny any distinction between the i halakha /i inside and outside of Eretz Yisrael?,The Gemara explains: b That /b phrase b is necessary /b to teach b that even in Eretz /b Yisrael, the Jewish people should b accept converts, as it could enter your mind to say /b that it is only b for the sake of /b benefiting from b the goodness of Eretz Yisrael, /b and not for the sake of Heaven, that b they are converting, /b and therefore they should not be accepted. b And /b it could also enter your mind to say that even b nowadays, when /b God’s blessing has ceased and b there is no /b longer b the /b original b goodness /b from which to benefit, one should still suspect their purity of motives because b there are /b the b gleanings, /b the b forgotten sheaves, and /b the b corners /b of fields, b and the poor man’s tithe /b from which they would benefit by converting. Therefore, the verse b teaches us /b that they are accepted even in Eretz Yisrael., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The b i halakha /i /b is that b whether /b a convert is b in Eretz /b Yisrael b or whether /b he is b outside of Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b Isn’t /b this b obvious; /b in all disputes between b an individual /b Sage b and many /b Sages the b i halakha /i is in accordance with /b the opinion of the b many /b Sages. The Gemara explains: It is necessary to state this b lest you say /b that b Rabbi Yehuda’s reason /b is more b logical, being that the verse supports him /b when it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to b teach us /b that the i halakha /i is not in accordance with his opinion., b The Sages taught: /b The verse states that Moses charged the judges of a court: b “And judge righteously between a man and his brother, and the convert with him” /b (Deuteronomy 1:16). b From here, /b based on the mention of a convert in the context of judgment in a court, b Rabbi Yehuda said: /b A potential b convert who converts in a court is a /b valid b convert. /b However, if he converts b in private, he is not a convert. /b ,The Gemara relates: There was b an incident involving one /b who was presumed to be Jewish b who came before Rabbi Yehuda and said to him: I converted in private, /b and therefore I am not actually Jewish. b Rabbi Yehuda said to him: /b Do b you have witnesses /b to support your claim? b He said to him: No. /b Rabbi Yehuda asked: Do b you have children? He said to him: Yes. /b Rabbi Yehuda b said to him: You are deemed credible /b in order b to render yourself unfit /b to marry a Jewish woman by claiming that you are a gentile, b but you are not deemed credible /b in order b to render your children unfit. /b ,The Gemara asks: b But did Rabbi Yehuda /b actually b say /b that b with regard to /b his b children he is not deemed credible? But isn’t it taught /b in a i baraita /i : The verse states: b “He shall acknowledge [ i yakir /i ] /b the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that b he can identify him [ i yakirenu /i ] to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, so /b too, a priest b is deemed credible to say: This son of mine is a son of a divorced woman /b and myself, b or /b to say: He is b a son of a i ḥalutza /i /b and myself, and therefore he is disqualified due to flawed lineage [ i ḥalal /i ]. b And the Rabbis say: He is not deemed credible. /b If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?, b Rav Naḥman bar Yitzḥak said /b that b this is what /b Rabbi Yehuda b said to him: According to your statement you are a gentile, and there is no testimony for a gentile, /b as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. b Ravina said /b that b this is what /b Rabbi Yehuda b said to him: /b Do b you have children? He said: Yes. He said to him: /b Do b you have grandchildren? /b He said: b Yes. He said to him: You are deemed credible /b in order b to render your children unfit, /b based on the phrase “he shall acknowledge,” b but you are not deemed credible /b in order b to render your grandchildren unfit, /b as the verse affords a father credibility only with respect to his children., b This /b opinion of Ravina b is also taught /b in a i baraita /i : b Rabbi Yehuda says: A man is deemed credible to say about his minor son /b that he is unfit, b but he is not deemed credible to say about his adult son /b that he is unfit. b And /b in explanation of the i baraita /i , b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The reference to b a minor /b son does b not /b mean one who is b literally a minor, /b who has not yet reached majority, b and /b the reference to b an adult /b son does b not /b mean one who is b literally an adult, /b who has reached majority; b rather, a minor who has children, this is /b what the i baraita /i is referring to as b an adult, /b and b an adult who does not have children, this is /b what the i baraita /i is referring to as b a minor. /b ,The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak. /b The Gemara asks: b But isn’t it taught /b in the i baraita /i b in accordance with /b the opinion b of Ravina? /b If there is a i baraita /i that supports his opinion, the i halakha /i should be in accordance with his opinion. The Gemara explains: b That /b i baraita /i b was stated concerning the matter of “he shall acknowledge,” /b that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ b The Sages taught /b in a i baraita /i : With regard to a potential b convert who comes to /b a court in order to b convert, at the present time, /b when the Jews are in exile, the judges of the court b say to him: What did you see that /b motivated b you /b to b come to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships are /b frequently b visited upon them? If he says: I know, and /b although b I am unworthy /b of joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court b accepts him immediately /b to begin the conversion process., b And /b the judges of the court b inform him /b of b some of the lenient mitzvot and some of the stringent mitzvot, and they inform him /b of b the sin /b of neglecting the mitzva to allow the poor to take b gleanings, forgotten sheaves, and /b produce in the b corner /b of one’s field, b and /b about the b poor man’s tithe. And they inform him /b of b the punishment for /b transgressing b the mitzvot, /b as follows: b They say to him: Be aware that before you came to this status /b and converted, b had you eaten forbidden fat, you would not be punished by i karet /i , /b and b had you profaned Shabbat, you would not be punished by stoning, /b since these prohibitions do not apply to gentiles. b But now, /b once converted, if b you have eaten forbidden fat you are punished by i karet /i , /b and if b you have profaned Shabbat, you are punished by stoning. /b , b And just as they inform him /b about the b punishment for /b transgressing the b mitzvot, so /b too, b they inform him /b about the b reward granted for /b fulfilling b them. They say to him: Be aware that the World-to-Come is made only for the righteous, /b and if you observe the mitzvot you will merit it, b and /b be aware that b the Jewish people, at the present time, are unable to receive /b their full reward in this world; |
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| 69. John Chrysostom, Carit., 12.7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 69 |
| 70. Chromatius, Tractatus Singularis Seu Sermo De Octo Beatitudinibus, 6.2.11, 8.5.5-8.5.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 68, 69 |
| 71. Justinian, Codex Justinianus, 1.5.12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 327 |
| 72. Jerome, Letters, 7.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •theodosian court Found in books: van , t Westeinde (2021) 34 |
| 73. Theodosius Ii Emperor of Rome, Theodosian Code, 14.9.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •theodosian court Found in books: van , t Westeinde (2021) 34 |
| 74. Gregory of Tours, Historia Francorum, 5.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 327 |
| 75. Council of Laodicea (364), Can., 28 Tagged with subjects: •theodosian court Found in books: van , t Westeinde (2021) 206 |
76. Strabo, Geography, 11.11.4 Tagged with subjects: •proskynesis, at court of alexander the great Found in books: Gruen (2011) 68 | 11.11.4. Be this as it may, they say that Alexander founded eight cities in Bactriana and Sogdiana, and that he razed certain cities to the ground, among which was Cariatae in Bactriana, in which Callisthenes was seized and imprisoned, and Maracanda and Cyra in Sogdiana, Cyra being the last city founded by Cyrus and being situated on the Iaxartes River, which was the boundary of the Persian empire; and that although this settlement was fond of Cyrus, he razed it to the ground because of its frequent revolts; and that through a betrayal he took also two strongly fortified rocks, one in Bactriana, that of Sisimithres, where Oxyartes kept his daughter Rhoxana, and the other in Sogdiana, that of Oxus, though some call it the rock of Ariamazes. Now writers report that that of Sisimithres is fifteen stadia in height and eighty in circuit, and that on top it is level and has a fertile soil which can support five hundred men, and that here Alexander met with sumptuous hospitality and married Rhoxana, the daughter of Oxyartes; but the rock in Sogdiana, they say, is twice as high as that in Bactriana. And near these places, they say, Alexander destroyed also the city of the Branchidae, whom Xerxes had settled there — people who voluntarily accompanied him from their homeland — because of the fact that they had betrayed to him the riches and treasures of the god at Didymi. Alexander destroyed the city, they add, because he abominated the sacrilege and the betrayal. |
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| 77. Epigraphy, Ghi, 5 Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 242 |
| 78. Fortunatus, Opera Poetica, 5.5 Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 327 |
| 79. Anon., Anonymus Valesianus Ii, 94 Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 326 |
| 80. Procopius, History of The Wars, 5.8.41 Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 353 |
| 81. Socrates of Constantinople, Ecclesiastical History, 2.33, 7.38 Tagged with subjects: •symmachus (“scholasticus iudeus” in court of theoderic) Found in books: Kraemer (2020) 353 |
82. Babylonian Talmud, Zevahim, None Tagged with subjects: •stipulation of the court (tenai beit din) Found in books: Balberg (2017) 41| 2b. נדר הוא אלא אם כמה שנדרת עשית יהא נדר ואם לא נדבה יהא,ונדבה מי שרי לשנויי בה,אמר ליה רבינא לרב פפא לא הוית גבן באורתא בתחומא בי חרמך דרמי רבא מילי מעלייתא אהדדי ושני להו,מאי מילי מעלייתא תנן כל הזבחים שנזבחו שלא לשמן כו' טעמא דשלא לשמן הא סתמא עלו נמי לבעלים לשם חובה אלמא סתמא נמי כלשמן דמי,ורמינהי כל הגט שנכתב שלא לשם אשה פסול וסתמא נמי פסול,ושני זבחים בסתם לשמן עומדין אשה בסתמא לאו לגירושין עומדת,וזבחים בסתמא כשירין מנלן אילימא מהא דתנן כל הזבחים שנזבחו שלא לשמן כו' ולא קתני שלא נזבחו לשמן גבי גט נמי הקתני כל הגט שנכתב שלא לשם אשה פסול ולא קתני שלא נכתב לשם אשה פסול,אלא מהא דתנן כיצד לשמן ושלא לשמן לשם פסח ולשם שלמים טעמא דאמר לשם פסח ולשם שלמים הא לשם פסח וסתמא כשר אלמא סתמן כלשמן דמי,דילמא שאני התם דאמר כל העושה על דעת ראשונה הוא עושה,אלא מסיפא שלא לשמן ולשמן לשם שלמים ולשם פסח טעמא דאמר לשם שלמים ולשם פסח הא סתמא ולשם פסח כשר,דילמא שאני התם דאמר יוכיח סופו על תחילתו,אי נמי איידי דתנא לשמן ושלא לשמן תנא נמי שלא לשמן ולשמן,אלא מהא לשם ששה דברים הזבח נזבח לשם זבח לשם זובח לשם שם לשם אשים לשם ריח לשם ניחוח והחטאת ואשם לשם חטא,א"ר יוסי אף מי שלא היה בלבו לשם אחת מכל אלו כשר שתנאי בית דין הוא אתנו בית דין דלא לימא לשמו דילמא אתי למימר שלא לשמו,אי סלקא דעתך סתמא פסול קיימי בית דין ומתני מילתא דמיפסיל ביה,וגבי גט דסתמא פסול מנלן,אילימא מהא דתנן היה עובר בשוק ושמע סופרים מקרין איש פלוני גירש פלונית ממקום פלוני ואמר זה שמי וזה שם אשתי פסול לגרש בו,דילמא כדרב פפא דאמר רב פפא הכא בסופרים העשויין להתלמד עסקינן ולא איכתוב לשום כריתות כלל,אלא מהא | 2b. b It is /b already referred to as b a vow /b offering b [ i neder /i ]. Rather, /b the verse indicates that b if you did what you vowed /b to do, i.e., you sacrificed your vow offering properly, b it shall be /b a satisfactory b vow /b offering; b and if /b you did b not /b sacrifice it properly, b it shall be /b rendered a voluntary b gift /b offering unrelated to the vow, and shall not satisfy the obligation of your vow.,The Gemara concludes: b And is it permitted to deviate /b from protocol b in /b the sacrifice of b a gift /b offering i ab initio /i ? Clearly it is not. Evidently, even if one of the sacrificial rites was performed for the sake of sacrificing a different offering, it is still prohibited to perform any of the other sacrificial rites in the incorrect manner.,§ b Ravina said to Rav Pappa: /b Since b you were not with us last night within the /b Shabbat b limit of Bei Ḥarmakh, /b you did not hear b that Rava raises a contradiction between /b two b superior /b mishnaic b statements and teaches their /b resolution., b What /b are these b superior statements? We learned /b in the mishna: b All slaughtered offerings that were slaughtered not for their sake /b are fit, but they did not satisfy the obligation of the owner. Rava infers: b The reason /b they do not satisfy the obligation of the owner is specifically b that /b they were slaughtered b not for their sake. But /b if offerings were slaughtered b without specification /b of intent, b they, as well, satisfied the obligation of the owner. Apparently, /b if one performs any action b without specification /b of intent, it is b also considered as /b if he performed it expressly b for its sake. /b , b And /b Rava b raises a contradiction /b from another mishna ( i Gittin /i 24a): b Any bill of divorce that was written not for the sake of /b the b woman /b in question is b not valid. And /b it is derived from the continuation of that mishna that if a bill of divorce was written b without specification /b as to which woman it is referring, it is b also not valid. /b , b And /b Rava b resolves /b the contradiction: b Ordinary slaughtered offerings stand /b designated b for their /b own b sake. /b From the time that the offering is consecrated, its presumed end is that it will be slaughtered for the type of offering for which is was consecrated. Therefore, even if the one slaughtering it has no particular intention, it is in effect considered slaughtered for its own sake. By contrast, b an ordinary wife does not stand /b designated b for divorce. /b Therefore, a bill of divorce is never presumed to be referring to a given woman unless it is specified explicitly.,§ The Gemara asks: b And from where do we /b derive that b slaughtered offerings are fit /b and even satisfy the obligation of the owner if slaughtered b without specification? If we say /b it is b from that which we learned /b in the mishna: b All slaughtered offerings that were slaughtered not for their sake /b are fit, but these offerings did not satisfy the obligation of the owner, b and /b it b does not teach /b this using the language: All slaughtered offerings b that were not slaughtered for their sake /b are fit, but these offerings did not satisfy the obligation of the owner, this cannot be. One cannot infer from this language that slaughter without specification is valid, since the Mishna b also teaches with regard to a bill of divorce: Any bill of divorce that was written not for the sake of the woman is not valid, and it does not teach: That was not written for the sake of the woman is not valid, /b and it is a given that a bill of divorce written without specification is not valid., b Rather, /b perhaps it is derived b from that which we learned /b in a mishna (13a): b How /b are offerings slaughtered b for their sake and /b then b not for their sake? /b For example, one might slaughter the Paschal offering b for the sake of a Paschal offering and /b then b for the sake of a peace offering. /b The Gemara infers: b The reason /b such an offering is unfit is b that he says /b that he is slaughtering it b for the sake of a Paschal offering and /b then he says that he is slaughtering it b for the sake of a peace offering. But /b if he says that he is slaughtering it b for the sake of a Paschal offering, and /b then slaughters it b without specification, /b it is b fit. Apparently, /b slaughtering an offering b without specification is considered as /b if one slaughtered it b for its sake. /b ,The Gemara responds: b Perhaps there it is different, as /b the mishna b is saying /b that b anyone who performs /b an action b performs /b it b with /b his b original intent /b in mind. Therefore, since he specified initially that he was slaughtering the offering for the sake of a Paschal offering, there are no grounds to assume that he then changed his mind. Here, by contrast, he pronounced no initial statement of proper intent., b Rather, /b perhaps this i halakha /i is derived b from the latter clause /b of that mishna: How are offerings slaughtered b not for their sake and /b then b for their sake? /b For example, one might slaughter the Paschal offering b for the sake of a peace offering and /b then b for the sake of a Paschal offering. /b The Gemara infers: b The reason /b it is unfit b is that he says /b he is slaughtering it b for the sake of a peace offering and /b then he says he is slaughtering it b for the sake of a Paschal offering. But /b if he started slaughtering it b without specification and /b then slaughtered it b for the sake of a Paschal offering, /b it is b fit. /b Apparently, if one slaughters an offering without specification it still satisfies the obligation of the owner.,The Gemara responds: b Perhaps there it is different, as /b the mishna b is saying /b that b his ultimate /b intent b proves /b the nature b of his original /b intent. Since his ultimate intent was to sacrifice a Paschal offering, that was presumably his original intent as well. Here, by contrast, there is no ultimate expression of proper intent., b Alternatively, /b it can be explained that even if one’s ultimate intent is not considered proof of his original intent, the mishna still uses the same term in both clauses to preserve symmetry. b Since /b in the former clause the i tanna /i b taught /b using the language: b For their sake and /b then b not for their sake, /b teaching that original intent is considered proof of ultimate intent, the i tanna /i b also taught /b the second clause using the language: b Not for their sake and /b then b for their sake. /b In any event, there is no proof from that mishna that an offering slaughtered without specification satisfies its owner’s obligation., b Rather, /b perhaps this i halakha /i is derived b from that /b mishna (46b), which states: b The offering is slaughtered for the sake of six matters: For the sake of /b the particular b offering; for the sake of the one sacrificing /b the offering, i.e., the owner; b for the sake of God; for the sake of /b consumption by the b fires /b of the altar; b for the sake of /b sacrificing it in a manner that gives b an aroma; /b and b for the sake of pleasing /b God. b And the sin offering and a guilt offering /b are slaughtered b for the sake of /b atonement for the b sin. /b ,The mishna on 46b continues: b Rabbi Yosei said: Even /b in the case of b one who did not have in mind /b to slaughter the offering b for the sake of /b any b one of these, /b the offering is b fit, since /b this b is a stipulation of the court. /b The Gemara explains Rabbi Yosei’s opinion: The b court stipulated that /b one b should not say /b that he is slaughtering the offering b for its sake, lest he come to say /b that he is slaughtering it b not for its sake. /b Therefore one should not specify his intent at all.,The Gemara infers: b And if it enters your mind /b that if one slaughters an offering b without specification /b it is b unfit, would the court arise and stipulate a matter that disqualifies /b the offering? Clearly, an offering slaughtered without specification is fit and satisfies the obligation of the owner.,§ The Gemara asks: b And with regard to a bill of divorce, from where do we /b derive b that /b if it is written b without specification /b as to which woman it is referring, it is b not valid? /b , b If we say /b it is inferred b from that which we learned /b in a mishna ( i Gittin /i 24a): In the case of a man who b was passing through the marketplace, and /b he b heard scribes /b who write bills of divorce b dictating /b to their students: The b man so-and-so divorces so-and-so from /b the b place /b of b such and such, and /b the man b said: This is my name and that is the name of my wife, /b and he desires to use this bill for his divorce, this bill is b unfit to divorce /b his wife b with it, /b that is not a proof.,It can be explained: b Perhaps /b the mishna is b in accordance with /b the explanation b of Rav Pappa. As Rav Pappa says: Here we are dealing with scribes who are wont to practice /b writing bills of divorce; b and /b this bill of divorce is a draft and b was not written for the sake of severance, /b i.e., divorce, b at all. /b But if a bill of divorce is written to be used for divorce, perhaps it is fit even if written without specifying the woman in question., b Rather, /b derive this i halakha /i b from /b the subsequent clause in b that /b mishna: |
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| 83. Mishnah, Malachi, 8 Tagged with subjects: •conversion court, authority over the procedure shifts Found in books: Lavee (2017) 198 |
| 84. Anon., Scholia On Aristid. (Dindorf, 3.446, 3.517 Tagged with subjects: •popular courts, athenian Found in books: Gygax and Zuiderhoek (2021) 74 |
| 85. Demosthenes, Orations, 25.16 Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 107 |
| 86. Epigraphy, Seg, 9.3 Tagged with subjects: •homicide, court of the areopagus in athens Found in books: Fletcher (2012) 242 |
| 87. Anon., Sifre Zuta Numbers, 5.12 Tagged with subjects: •kinnuy, by the court Found in books: Rosen-Zvi (2012) 97 |
88. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •conversion court, rabbi yehudah and the Found in books: Lavee (2017) 52| 64b. תניא נמי הכי בד"א שירשו אבל נשתתפו אסור,הדור יתבו וקמיבעיא להו גר תושב מהו שיבטל עבודת כוכבים דפלח מבטיל דלא פלח לא מבטיל או דלמא כל דבר מיני' מבטיל והאי בר מיניה הוא,אמר להו רב נחמן מסתברא דפלח מבטיל דלא פלח לא מבטיל,מיתיבי ישראל שמצא עבודת כוכבים בשוק עד שלא באתה לידו אומר לעובד כוכבים ומבטלה משבאתה לידו אינו אומר לעובד כוכבים ומבטלה מפני שאמרו עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו בין עובדה ובין שאין עובדה,מאי עובדה ומאי שאינו עובדה אילימא אידי ואידי עובד כוכבים היינו שלו ושל חבירו אלא לאו עובדה עובד כוכבים ומאי שאינו עובדה גר תושב וש"מ גר תושב נמי מבטל,לא לעולם אימא לך אידי ואידי עובד כוכבים ודקאמרת היינו שלו ושל חבירו רישא זה וזה לפעור וזה וזה למרקוליס סיפא זה לפעור וזה למרקוליס,מיתיבי איזהו גר תושב כל שקיבל עליו בפני ג' חברים שלא לעבוד עבודת כוכבים דברי ר"מ,וחכ"א כל שקיבל עליו שבע מצות שקבלו עליהם בני נח,אחרים אומרים אלו לא באו לכלל גר תושב אלא איזהו גר תושב זה גר אוכל נבילות שקבל עליו לקיים כל מצות האמורות בתורה חוץ מאיסור נבילות,מייחדין אצלו יין ואין מפקידין אצלו יין ואפי' בעיר שרובה ישראל אבל מייחדין אצלו יין ואפי' בעיר שרובה עובדי כוכבים שמנו כיינו,שמנו כיינו ס"ד שמן מי קא הוי יין נסך אלא יינו כשמנו,ולשאר כל דבר הרי הוא כעובד כוכבים רבן שמעון אומר יינו יין נסך ואמרי לה מותר בשתיה,קתני מיהא ולשאר כל דבריו הרי הוא כעובד כוכבים למאי הלכתא לאו דמבטל עבודת כוכבים כעובד כוכבים אר"נ בר יצחק לא ליתן רשות ולבטל רשות,וכדתניא ישראל מומר משמר שבתו בשוק מבטל רשות שאין משמר שבתו בשוק אין מבטל רשות מפני שאמרו ישראל נותן רשות ומבטל רשות,ובעובד כוכבים עד שישכור כיצד אומר לו רשותי קנויה לך רשותי מבוטלת לך קנה ואין צריך לזכות,רב יהודה שדר ליה קורבנא | 64b. b This is also taught /b in a i baraita /i : b In what /b case b is this statement, /b that a convert and a gentile are permitted to divide up common property that includes objects of idol worship, b said? /b This is said with regard to property b that they inherited; but /b if b they were partners, /b it is b prohibited. /b ,§ The Gemara mentions another discussion among Rav Naḥman, Ulla, Avimi bar Pappi, and Rav Ḥiyya bar Ami. b They were sitting again and a dilemma was raised before them: /b With regard to b a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ i ger toshav /i ], /b including the prohibition against engaging in idol worship, b what is /b the i halakha /i with regard to the possibility b that he can revoke /b the status of objects of b idol worship? /b Is it the case that one b who worships /b idols b can revoke /b the status of one, but one b who does not worship /b them b cannot revoke /b the status of one? b Or perhaps /b should it be reasoned that b anyone who is of the same kind /b as idol worshippers, i.e., a gentile, b can revoke /b its status, b and /b a i ger toshav /i b is of the same kind /b as idol worshippers?, b Rav Naḥman said to them: It stands to reason /b that one b who worships /b idols b can revoke /b the status of one, but one b who does not worship /b them b cannot revoke /b the status of one.,The Gemara b raises an objection /b to this ruling from a i baraita /i : In the case of b a Jew who found /b an object of b idol worship in the marketplace, as long as it has not /b yet b come into his possession, he can tell a gentile, and /b the gentile b can revoke /b its idolatrous status. b Once it has come into his possession, he cannot tell a gentile and /b have the gentile b revoke /b its status. This applies to any gentile, b because /b the Sages b said: A gentile can revoke /b the status of b his own /b object of b idol worship or that of another /b gentile, b whether he worships it or whether he does not worship it. /b , b What /b is meant by the phrase: b Worships it, and what /b is meant by the phrase: b Does not worship it? If we say /b both b this and that /b are referring to b a gentile, this is /b the same as the previous statement in the i baraita /i , that a gentile can revoke the status of b his own /b object of idol worship b or that of another /b gentile, i.e., an object that he worships or one that another gentile worships. b Rather, isn’t it /b to be understood that the phrase: b Worships it, /b is referring to b a gentile? And what /b is the meaning of the phrase: b Does not worship it? /b It is referring to b a i ger toshav /i , /b who does not worship any idols. b And learn from it /b that b a i ger toshav /i can also revoke /b the status of objects of idol worship.,The Gemara rejects this explanation. b No, actually, I will say to you /b that b this /b phrase b and that /b phrase are both referring to b a gentile, and /b with regard to that b which you say, /b that b this is /b the same as the statement concerning b his /b object of idol worship b or that of another /b gentile, it can be explained as follows: b The first clause /b is referring to a case where both gentiles worship the same idol, e.g., b this /b one b and that /b one both worship b Peor, or this /b one b and that /b one both worship b Mercury, /b and the i baraita /i is teaching that one can revoke the status of an idol that belongs to the other. b The latter clause, /b which distinguishes between one who worships it and one who does not worship it, is referring to a case where b this /b one worships b Peor and that /b one worships b Mercury, /b indicating that an idolater can revoke the status of an idol that he does not worship at all, but only if he is himself an idolater, as opposed to a i ger toshav /i .,The Gemara b raises an objection /b from a i baraita /i : b Who is a i ger toshav /i ? /b It is b anyone who has accepted upon himself before three i ḥaverim /i , /b i.e., people devoted to the meticulous observance of mitzvot, especially i halakhot /i of ritual purity, i teruma /i , and tithes, b not to worship idols. /b This is b the statement of Rabbi Meir. /b , b And the Rabbis say: Anyone who has accepted upon himself /b observance of the b seven mitzvot that the descendants of Noah accepted upon themselves /b is a i ger toshav /i ., b Others say: These have not entered the category of i ger toshav /i . Rather, who is a i ger toshav /i ? This is a convert /b who b eats /b unslaughtered b animal carcasses, /b which are not kosher, but b who has accepted upon himself to observe all of the mitzvot that are stated in the Torah except for the prohibition /b against eating unslaughtered b carcasses. /b ,The i baraita /i continues: Whatever the definition of a i ger toshav /i , the following i halakhot /i apply to him: b One may leave him alone with wine /b briefly without Jewish supervision with no concern that he might use it for a libation, thereby rendering it forbidden to Jews, as he is not an idol worshipper. b But one may not deposit wine with him /b for an extended period of time, lest he exchange it with the wine of a gentile, which is forbidden. b And /b this applies b even in a town that has a Jewish majority. But one may leave him alone with wine /b briefly without Jewish supervision b even in a town with a majority of gentiles. His oil is /b treated b like his wine /b in terms of its permissibility.,The Gemara interjects: b His oil is like his wine? /b Can this b enter your mind? Does /b the b oil /b of a gentile b become, /b i.e., assume the status of, b wine /b used for b a libation? Rather, /b the i baraita /i should be emended as follows: b His wine is like his oil. /b It is permitted to derive benefit from it, but not to consume it.,The i baraita /i continues: b And with regard to all other matters, /b a i ger toshav /i b is /b treated b like a gentile. Rabban Shimon says: His wine is /b treated like b wine /b used for b a libation. And some say /b he says: Even b drinking /b it is b permitted. /b ,The Gemara comments on the i baraita /i : b In any event, /b the i baraita /i b teaches: And with regard to all other matters, /b a i ger toshav /i b is /b treated b like a gentile. With regard to what i halakha /i /b is this stated? Is it b not /b teaching b that he can revoke /b the status of an object of b idol worship as a gentile /b can? b Rav Naḥman bar Yitzḥak says: No, /b it is stated with regard to b giving /b away rights in b a domain or renouncing /b rights in b a domain /b in the context of the i halakhot /i of joining houses in courtyards for Shabbat., b And /b this is b as it is taught /b in a i baraita /i : b An apostate Jew /b who nevertheless b observes his Shabbat in the marketplace, /b i.e., in public, b can renounce /b his rights in a shared b domain /b so the other Jews in the domain may carry in it on Shabbat, but an apostate b who does not observe his Shabbat /b even b in the marketplace cannot renounce /b his rights in b a domain, because /b the Sages b said /b that only b a Jew can give /b away rights in his b domain or renounce /b his rights in his b domain, /b and this applies in the context of joining houses in courtyards on Shabbat., b But with regard to a gentile, /b this is not effective b unless /b the Jew b leases /b his domain in the courtyard. b How so? /b A Jew b may say to /b another Jew: b My /b rights in this b domain /b are hereby b acquired by you, /b or: b My /b rights in this b domain /b are hereby b renounced to you, /b and the other Jew thereby b acquires /b those rights, b and it is not necessary /b for him b to take possession /b of it through a formal act of acquisition.,The Gemara relates: b Rav Yehuda sent a gift /b |
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