1. Hebrew Bible, Deuteronomy, 16.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45| 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", | 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", |
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2. Hebrew Bible, 1 Samuel, 20.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45| 20.25. "וַיֵּשֶׁב הַמֶּלֶךְ עַל־מוֹשָׁבוֹ כְּפַעַם בְּפַעַם אֶל־מוֹשַׁב הַקִּיר וַיָּקָם יְהוֹנָתָן וַיֵּשֶׁב אַבְנֵר מִצַּד שָׁאוּל וַיִּפָּקֵד מְקוֹם דָּוִד׃", | 20.25. "And the king sat upon his seat, as at other times, upon a seat by the wall: and Yehonatan, arose, and Avner sat by Sha᾽ul’s side, and David’s place was empty.", |
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| 3. Dead Sea Scrolls, Damascus Covenant, 9.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 10 |
| 4. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 10 |
| 5. Anon., Sifre Deuteronomy, 153, 15 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 45 |
| 6. Anon., Sifre Numbers, 95 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45 |
7. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45| 17a. עמך עמך ואת בהדייהו ורבי יהודה עמך משום שכינה,ורבנן אמר קרא (במדבר יא, יז) ונשאו אתך במשא העם אתך ואת בהדייהו ורבי יהודה אתך בדומין לך,ורבנן (שמות יח, כב) מוהקל מעליך ונשאו אתך נפקא וילפא סנהדרי גדולה מסנהדרי קטנה,ת"ר (במדבר יא, כו) וישארו שני אנשים במחנה יש אומרים בקלפי נשתיירו,שבשעה שאמר לו הקב"ה למשה אספה לי שבעים איש מזקני ישראל אמר משה כיצד אעשה אברור ששה מכל שבט ושבט נמצאו שנים יתירים אברור חמשה חמשה מכל שבט ושבט נמצאו עשרה חסרים אברור ששה משבט זה וחמשה משבט זה הריני מטיל קנאה בין השבטים,מה עשה בירר ששה ששה והביא שבעים ושנים פיתקין על שבעים כתב זקן ושנים הניח חלק בללן ונתנן בקלפי אמר להם בואו וטלו פיתקיכם כל מי שעלה בידו זקן אמר כבר קידשך שמים מי שעלה בידו חלק אמר המקום לא חפץ בך אני מה אעשה לך,כיוצא בדבר אתה אומר (במדבר ג, מז) ולקחת חמשת חמשת שקלים לגולגולת אמר משה כיצד אעשה להן לישראל אם אומר לו תן לי פדיונך וצא יאמר לי כבר פדאני בן לוי,מה עשה הביא עשרים ושנים אלפים פיתקין וכתב עליהן בן לוי ועל שלשה ושבעים ומאתים כתב עליהן חמשה שקלים בללן ונתנן בקלפי אמר להן טלו פיתקיכם מי שעלה בידו בן לוי אמר לו כבר פדאך בן לוי מי שעלה בידו חמשת שקלים אמר לו תן פדיונך וצא,רבי שמעון אומר במחנה נשתיירו בשעה שאמר לו הקב"ה למשה אספה לי שבעים איש אמרו אלדד ומידד אין אנו ראויין לאותה גדולה אמר הקב"ה הואיל ומיעטתם עצמכם הריני מוסיף גדולה על גדולתכם ומה גדולה הוסיף להם שהנביאים כולן נתנבאו ופסקו והם נתנבאו ולא פסקו,ומה נבואה נתנבאו אמרו משה מת יהושע מכניס את ישראל לארץ אבא חנין אומר משום רבי אליעזר על עסקי שליו הן מתנבאים עלי שליו עלי שליו,רב נחמן אמר על עסקי גוג ומגוג היו מתנבאין שנאמר (יחזקאל לח, ג) כה אמר ה' אלהים האתה הוא אשר דברתי בימים קדמונים ביד עבדי נביאי ישראל הנבאים בימים ההם שנים להביא אותך עליהם וגו' אל תיקרי שנים אלא שנים ואיזו הן שנים נביאים שנתנבאו בפרק אחד נבואה אחת הוי אומר אלדד ומידד,אמר מר כל הנביאים כולן נתנבאו ופסקו והן נתנבאו ולא פסקו מנא לן דפסקו אילימא מדכתיב (במדבר יא, כה) ויתנבאו ולא יספו אלא מעתה (דברים ה, יח) קול גדול ולא יסף ה"נ דלא אוסיף הוא אלא דלא פסק הוא,אלא הכא כתיב ויתנבאו התם כתיב (במדבר יא, כז) מתנבאים עדיין מתנבאים והולכים,בשלמא למ"ד משה מת היינו דכתיב (במדבר יא, כח) אדוני משה כלאם אלא למ"ד הנך תרתי מאי אדני משה כלאם דלאו אורח ארעא דהוה ליה כתלמיד המורה הלכה לפני רבו,בשלמא למ"ד הנך תרתי היינו דכתיב מי יתן אלא למ"ד משה מת מינח הוה ניחא ליה לא סיימוה קמיה,מאי כלאם א"ל הטל עליהן צרכי ציבור והן כלין מאיליהן:,מניין להביא עוד שלשה:,סוף סוף לרעה ע"פ שנים לא משכחת לה אי אחד עשר מזכין ושנים עשר מחייבין אכתי חד הוא אי עשרה מזכין ושלשה עשר מחייבין תלתא הוו א"ר אבהו אי אתה מוצא אלא במוסיפין ודברי הכל ובסנהדרי גדולה ואליבא דרבי יהודה דאמר שבעים,וא"ר אבהו במוסיפין עושין ב"ד שקול לכתחילה פשיטא מהו דתימא האי דקאמר איני יודע כמאן דאיתיה דמי ואי אמר מילתא שמעינן ליה קמ"ל דהאי דקאמר איני יודע כמאן דליתיה דמי ואי אמר טעמא לא שמעינן ליה,אמר רב כהנא סנהדרי שראו כולן לחובה פוטרין אותו מ"ט כיון דגמירי הלנת דין למעבד ליה זכותא והני תו לא חזו ליה,א"ר יוחנן אין מושיבין בסנהדרי אלא בעלי קומה ובעלי חכמה ובעלי מראה ובעלי זקנה ובעלי כשפים ויודעים בע' לשון שלא תהא סנהדרי שומעת מפי המתורגמן,אמר רב יהודה אמר רב אין מושיבין בסנהדרין אלא מי שיודע לטהר את השרץ מה"ת אמר רב אני אדון ואטהרנו | 17a. b with you” /b (Numbers 11:16), i.e., they will stand b “with you,” and you /b are to be counted b with them, /b leading to a total number of seventy-one. b And Rabbi Yehuda /b holds that the term b “with you” /b is mentioned b due to the Divine Presence /b that rested on Moses. According to Rabbi Yehuda, Moses was instructed to remain with the seventy Elders in order for the Divine Presence to rest upon them as well. He was not formally part of their court and therefore the number of Sages on the Great Sanhedrin is seventy.,The Gemara asks: b And /b how would b the Rabbis /b respond to this line of reasoning? The Gemara answers: b The verse states: “And they shall bear the burden of the people with you” /b (Numbers 11:17), which indicates: b “With you,” and you /b are to be counted b with them. And /b how would b Rabbi Yehuda /b respond to that? He would explain that the term b “with you” /b means b similar to you, /b meaning, that the Elders appointed to the court had to be of fit lineage and free of blemish, like Moses., b And /b from where do b the Rabbis /b derive that i halakha /i ? They b derive it from /b what was stated with regard to the appointment of the ministers of thousands and the ministers of hundreds: b “And they shall make it easier for you, and bear the burden with you” /b (Exodus 18:22), understanding the term “with you” to mean: Similar to you. b And /b the i halakha /i of the judges of b the Great Sanhedrin /b of seventy b is derived from /b the i halakha /i of the judges of b the lesser Sanhedrin, /b i.e., those ministers, that Moses appointed.,§ Apropos the appointment of the Elders by Moses, the Gemara discusses additional aspects of that event. There were seventy-two candidates for Elder but only seventy were needed. They were chosen by lots with their names put into a box. b The Sages taught: /b The verse states: b “And there remained two men in the camp; /b the name of one was Eldad and the name of the other Medad, and the spirit rested upon them, and they were among those who were written but who did not go out to the tent, and they prophesied in the camp” (Numbers 11:26). Where did they remain? b Some say /b this means b they, /b i.e., their names, b remained /b excluded from those selected from the lots b in the box. /b ,The i baraita /i explains: b At the time that the Holy One, Blessed be He, said to Moses: “Gather for Me seventy men of the Elders of Israel” /b (Numbers 11:16), b Moses said: How shall I do /b it? If b I select six from each and every tribe, there will be /b a total of seventy-two, which will be b two extra. /b But if b I select five from each and every tribe, there will be /b a total of sixty, b lacking ten. /b And if b I select six from this tribe and five from that tribe, I will bring about envy between the tribes, /b as those with fewer representatives will resent the others., b What did he do? He selected six /b from every tribe b and he brought seventy-two slips [ i pitakin /i ]. On seventy /b of them b he wrote: Elder, and he left two /b of them b blank. He mixed them and placed them in the box. He /b then b said to /b the seventy-two chosen candidates: b Come and draw your slips. Everyone whose hand drew up /b a slip that said: b Elder, he said /b to him: b Heaven has already sanctified you. /b And b everyone whose hand drew up /b a b blank /b slip, b he said /b to him: b The Omnipresent does not desire you; what can I do for you? /b ,The Gemara comments: b You /b can b say /b something b similar to this /b to explain the verse about the redemption of the firstborn by the Levites: “Take the Levites in place of all of the firstborn of the children of Israel…and as for the redemption of the 273 of the firstborn of the children of Israel who are in excess over the number of the Levites… b you shall take five shekels per head” /b (Numbers 3:45–47). It can be explained that b Moses said: How shall I do /b this b for the Jews? If I say to /b one of the firstborns: b Give me /b money for b your redemption and /b you may b leave, /b as you are among the 273 extra firstborns, b he will say to me: A Levite already redeemed me; /b what is the reason you think that I am among those who were not redeemed?, b What did he do? He brought 22,000 slips ( /b see Numbers 3:39), b and he wrote on them: Levite, and on 273 /b additional ones b he wrote: Five shekels. He mixed them up and placed them in a box. He said to them: Draw your slips. Everyone whose hand drew up /b a slip that said: b Levite, he said to him: A Levite already redeemed you. Everyone whose hand drew up /b a slip that said: b Five shekels, he said to him: Pay your redemption /b money and you may b leave. /b , b Rabbi Shimon says: /b Eldad and Medad b remained in the camp, /b as they did not want to come to the lottery for the Elders. b At the time that the Holy One, Blessed be He, said to Moses: Gather for me seventy Elders, Eldad and Medad said: We are not fitting for that /b level of b greatness; /b we are not worthy of being appointed among the Elders. b The Holy One, Blessed be He, said: Since you have made yourselves humble, I will add greatness to your greatness. And what is /b the b greatness /b that b he added to them? /b It was b that all of the prophets, /b meaning the other Elders, who were given prophecy, b prophesied /b for a time b and /b then b stopped /b prophesying, b but they prophesied and did not stop. /b ,Apropos Eldad and Medad being prophets, the Gemara asks: b And what prophecy did they prophesy? They said: Moses will die, /b and b Joshua will bring the Jewish people into Eretz /b Yisrael. b Abba Ḥanin says in the name of Rabbi Eliezer: They prophesied about the matter of the quail /b that came afterward (Numbers 11:31–33), saying: b Arise quail, arise quail, /b and then the quail came., b Rav Naḥman says: They were prophesying about the matter of Gog and Magog, as it is stated /b with regard to Gog and Magog: b “So says the Lord God: Are you the one of whom I spoke in ancient days, through my servants, the prophets of Israel, who prophesied in those days for many years [ i shanim /i ] that I would bring you against them?” /b (Ezekiel 38:17). b Do not read /b it as: b “Years [ i shanim /i ]”; rather, /b read it as: b Two [ i shenayim /i ]. And who are the two prophets who prophesied the same prophecy at the same time? You must say: Eldad and Medad. /b , b The Master says: /b The i baraita /i said: b All of the prophets prophesied and /b then b stopped, but /b Eldad and Medad b prophesied and did not stop. /b The Gemara asks: b From where do we /b derive b that /b the other prophets b stopped /b prophesying? b If we say /b it is b from that which is written /b about them: b “And they prophesied but they did so no more [ i velo yasafu /i ]” /b (Numbers 11:25), that is difficult: b But if that is so, /b then concerning that which is stated in relation to the giving of the Torah: “These words the Lord spoke to all your assembly…with b a great voice, and it went on no more [ i velo yasaf /i ]” /b (Deuteronomy 5:19), b so too /b shall it be understood b that /b the great voice b did not continue? Rather, /b the intention there is b that it did not stop, /b interpreting the word i yasafu /i as related to i sof /i , meaning: End. Consequently, with regard to the seventy Elders as well, the word can be interpreted to mean that they did not stop prophesying., b Rather, /b the proof is as follows: b It is written here /b with regard to the seventy Elders: b “They prophesied” /b (Numbers 11:25), and b it is written there: /b “Eldad and Medad b are prophesying /b in the camp” (Numbers 11:27), from which it can be derived that b they were continuously prophesying. /b ,With regard to the content of Eldad and Medad’s prophecy, the Gemara asks: b Granted, according to the one who says /b their prophecy was that b Moses will die, this is /b the reason for that b which is written /b there: “And Joshua, son of Nun, the servant of Moses from his youth, answered and said: b My master Moses, imprison them” /b (Numbers 11:28), as their prophecy appeared to be a rebellion against Moses. b But according to the one who says those /b other b two /b opinions with regard to the content of the prophecy, according to which their prophecy had no connection to Moses, b what /b is the reason that Joshua said: b “My master Moses, imprison them”? /b The Gemara answers: He said this b because /b it is b not proper conduct /b for them to prophesy publicly in close proximity to Moses, b as /b by doing so b they are like a student who teaches a i halakha /i in his teacher’s presence, /b which is inappropriate.,The Gemara asks: b Granted, according to the one who says those /b other b two /b opinions, b this is /b the reason for that b which is written: /b “And Moses said to him: Are you jealous for my sake? b Would /b that all of the Lord’s people were prophets” (Numbers 11:29). b But according to the one who says /b that Eldad and Medad prophesied that b Moses will die /b and Joshua will bring Israel into the land, b would it have been satisfactory to Moses /b that all of the people of God would utter similar prophecies? The Gemara answers: b They did not conclude it before him. /b Moses was not aware of what they had said, but only that they were prophesying.,The Gemara asks: b What /b is the meaning of: b “Imprison them [ i kela’em /i ]”? /b The Gemara answers: Joshua b said to him: Place /b responsibility for the b needs of the public upon them, /b so that they will be occupied like the other Elders of Israel b and they will cease [ i kalin /i ] /b prophesying, b on their own. /b Due to the burden of public responsibility they would not be able to be prophets.,§ The mishna derives the i halakha /i that there are twenty-three judges on a lesser Sanhedrin from the verses: “And the congregation shall judge,” and: “And the congregation shall save” (Numbers 35:24–25). The mishna understands that the term “congregation” is referring to ten judges, so that the two congregations, one in each verse, total twenty judges. The mishna then asks: b From where /b is it derived b to bring three more /b judges to the court? The mishna answers: The implication of the verse: “You shall not follow a multitude to convict” (Exodus 23:2), is that your inclination after a majority to exonerate is not like your inclination after a majority to convict, and a conviction must be by a majority of two.,The Gemara objects: b Ultimately, you do not find /b an occurrence of the inclination b for evil according to /b a majority of b two /b judges. b If eleven /b judges vote to b acquit /b the defendant b and twelve /b vote to b convict, this is still /b only a majority of b one, /b and b if ten /b vote to b acquit and thirteen /b vote to b convict, they are /b a majority of b three. /b With a court of twenty-three judges, there is no possible way to convict with a majority of two. b Rabbi Abbahu says: You do not find /b such a scenario b except /b in a case b where they add /b two additional judges because one of the judges abstained from the deliberation, the other judges are split in their decisions, and the two added judges both vote to convict. b And /b this is a possibility b according to /b all i tanna’im /i , b and in /b a case tried by b the Great Sanhedrin according to /b the opinion b of Rabbi Yehuda, who says /b there are b seventy /b judges on the Great Sanhedrin. With an even number, it is possible to have a majority of two., b And Rabbi Abbahu says: When they add /b additional judges, they b create a court /b consisting of b an even /b number of judges b i ab initio /i . /b The Gemara asks: Isn’t that b obvious? /b What is the novelty in Rabbi Abbahu’s statement? The Gemara answers: b Lest you say: This /b judge b who says: I do not know, is /b viewed b as one who is /b still b there, and if he says something /b afterward, b we listen to him /b and include him in the count, so there are actually an odd number of judges on the court; therefore, Rabbi Abbahu b teaches us that this /b judge b who says: I do not know, is /b viewed b as one who is not /b still b there, and if he says a reason /b to rule in a certain manner afterward, b we do not listen to him. /b Consequently, the court consists of an even number of judges.,§ b Rav Kahana says: /b In b a Sanhedrin where all /b the judges b saw /b fit b to convict /b the defendant in a case of capital law, they b acquit him. /b The Gemara asks: b What is the reasoning /b for this i halakha /i ? It is b since /b it b is learned /b as a tradition that b suspension of the trial /b overnight is necessary in order b to create /b a possibility of b acquittal. /b The i halakha /i is that they may not issue the guilty verdict on the same day the evidence was heard, as perhaps over the course of the night one of the judges will think of a reason to acquit the defendant. b And /b as b those /b judges all saw fit to convict him they b will not see /b any b further /b possibility to acquit b him, /b because there will not be anyone arguing for such a verdict. Consequently, he cannot be convicted.,§ b Rabbi Yoḥa says: /b They b place on the /b Great b Sanhedrin only /b men b of /b high b stature, and of wisdom, and of /b pleasant b appearance, and of /b suitable b age /b so that they will be respected. b And /b they must also be b masters of sorcery, /b i.e., they know the nature of sorcery, so that they can judge sorcerers, b and /b they must b know /b all b seventy languages /b in order b that the Sanhedrin will not /b need to b hear /b testimony b from the mouth of a translator /b in a case where a witness speaks a different language., b Rav Yehuda says /b that b Rav says: /b They b place on the Sanhedrin only one who knows /b how b to render /b a carcass of b a creeping animal pure by Torah law. /b The judges on the Sanhedrin must be so skilled at logical reasoning that they could even produce a convincing argument that creeping animals, which the Torah states explicitly are ritually impure, are actually pure. b Rav said: I will discuss /b the i halakha /i of the creeping animal b and render it pure, /b i.e., I am able to demonstrate how it is possible to construct such a proof: |
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8. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45| 86b. לכהן לכהן ולא ללוי אימא אף לכהן מאי טעמא דר' עקיבא דכתיב (במדבר יח, כו) ואל הלוים תדבר ואמרת אליהם בלוים קא משתעי קרא ואידך כדר' יהושע ב"ל דאמר ר' יהושע ב"ל בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהם (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ור"ע הכא לא מצית אמרת דכתיב (במדבר יח, לא) ואכלתם אותו בכל מקום מי שיכול לאוכלו בכל מקום יצא כהן שאין יכול לאוכלו בבית הקברות ואידך כל היכא דבעי דלא בעי חומה ואי אכיל ליה בטומאת הגוף לא לקי,ההיא גינתא דהוה שקיל רבי אלעזר בן עזריה מעשר ראשון מינה אזל ר"ע אהדריה לפתחא לבי קברי אמר עקיבא בתרמילו ואנא חיי,איתמר מפני מה קנסו לוים במעשר פליגי בה רבי יונתן וסביא חד אמר שלא עלו בימי עזרא וח"א כדי שיסמכו כהנים עליו בימי טומאתן,בשלמא למאן דאמר שלא עלו משום הכי קנסינהו אלא למ"ד כדי שיסמכו עליו כהנים בימי טומאתן משום כהנים קנסינהו ללוים אלא כולי עלמא קנסא שלא עלו בימי עזרא והכא בהא קמיפלגי מר סבר קנסא לעניים ומר סבר כהנים בימי טומאתן עניים נינהו,בשלמא למאן דאמר קנסא לעניים משום הכי אהדריה ר"ע לפתחא לבי קברי אלא למאן דאמר לכהנים אמאי אהדריה לפתחא לבי קברי הכי קאמר ליה אי דקא אתית בתורת קנסא אית לך ואי קא אתית בתורת חלוקה לית לך,ומנא לן דלא סליקו בימי עזרא דכתיב (עזרא ח, טו) ואקבצם אל הנהר הבא על אהוא ונחנה שם ימים שלשה ואבינה בעם ובכהנים ומבני לוי לא מצאתי שם אמר רב חסדא בתחלה לא היו מעמידים שוטרי' אלא מן הלוים שנאמר (דברי הימים ב יט, יא) ושוטרים הלוים לפניכם עכשיו אין מעמידין שוטרים אלא מישראל שנאמר ושוטרים הרבים בראשיכם:, big strongמתני׳ /strong /big בת ישראל שניסת לכהן תאכל בתרומה מת ולה הימנו בן תאכל בתרומה ניסת ללוי תאכל במעשר מת ולה הימנו בן תאכל במעשר ניסת לישראל לא תאכל לא בתרומה ולא במעשר מת ולה הימנו בן לא תאכל לא בתרומה ולא במעשר,מת בנה מישראל תאכל במעשר מת בנה מלוי תאכל בתרומה מת בנה מכהן לא תאכל לא בתרומה ולא במעשר | 86b. The first tithe is given b to a priest. /b The Gemara is puzzled: b To a priest and not to a Levite? /b But the Torah expressly states that the first tithe is for Levites. The Gemara answers: b Say /b he means it can be given b also to a priest. /b The Gemara clarifies: b What is the reason /b for b Rabbi Akiva’s /b opinion? b As it is written: “You shall speak to the Levites, and you shall say to them” /b (Numbers 18:26). Clearly, b the verse speaks of Levites, /b not priests. b And the other /b i tanna /i , Rabbi Eliezer, maintains b in accordance with /b the opinion b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: In twenty-four places /b in the Bible the b priests are called Levites. And this is one of those /b verses: b “And the priests the Levites, the sons of Zadok” /b (Ezekiel 44:15)., b And Rabbi Akiva /b replies: b Here you cannot say /b the verse is referring to priests, b as it is written: “And you may eat it in any place” /b (Numbers 18:31), from which we learn that the tithe is given to b one who can eat it in any place. /b This b excludes a priest, who cannot eat it in a cemetery, /b as he is prohibited from entering such a place. Consequently, the verse cannot be referring to priests. b And the other /b Sage, Rabbi Eliezer, how does he respond to this claim? He explains the verse as follows: He may eat it b anywhere that he wishes, /b that is, in any city, b as it does not require /b the b wall /b of Jerusalem, like the second tithe. b And /b we further learn from here that b if he eats it in /b a state of b bodily impurity he is not flogged. /b Consequently, we can say that tithe may be eaten by priests in any place.,The Gemara relates: There was b a certain garden from which Rabbi Elazar ben Azarya, /b a priest, b would take /b the b first tithe, /b in accordance with his opinion that priests are also entitled to this tithe. b Rabbi Akiva went, /b closed up the garden, and b changed its entrance /b so that it would be facing b toward the cemetery, /b to prevent Rabbi Elazar ben Azarya from entering the garden. Rabbi Elazar b said /b in the form of a lighthearted exaggeration: b Akiva, /b a former shepherd, comes b with his satchel, but I have to live; /b from where will I receive my livelihood if I cannot claim the first tithe? Rabbi Elazar was actually a very wealthy man and did not need the produce from this garden. However, his point was that Rabbi Akiva acted in order to stop him from receiving something that he felt was rightfully his.,§ b It was stated /b that i amora’im /i disagreed about the following question: b For what reason did /b the Sages b penalize /b the b Levites with regard to /b their b tithe, /b by declaring that it may be given to priests as well? b Rabbi Yonatan and the Elders /b who were with him b disagree /b with regard to b this /b matter. b One said /b it was because b they did not ascend, /b i.e., immigrate to the land of Israel, b in the days of Ezra. And one said /b that it was not a penalty at all, but they gave the first tithe to the priests b so that they /b could b rely on it during their days of impurity. /b Because it is prohibited for priests to consume i teruma /i while in a state of impurity, they would have had nothing to eat if they were dependent exclusively on i teruma /i . It is permitted, however, to eat the tithe while impure.,The Gemara asks: b Granted, according to the one who says /b it was because b they did not ascend, /b we can understand that b due to that /b reason b they penalized /b the Levites by forcing them to share their tithe with the priests. b But according to the one who says /b it was done b so that the priests /b could b rely on it during their days of impurity, /b should we b penalize the Levites for /b the benefit of b priests? Rather, everyone agrees /b that it was b a penalty /b for the fact b that they did not ascend in the days of Ezra, and here they disagree about this: /b One b Sage holds /b that the b penalty /b is that the tithe must be given b to the poor, and /b one b Sage holds /b that b priests are /b classified as b poor in the days of their impurity. /b ,The Gemara asks: b Granted, according to the one who says /b that the b penalty /b imposed on the Levites is that the tithe must be given b to the poor, due to that /b reason b Rabbi Akiva changed /b the garden b entrance /b so that it would be facing b toward the cemetery, /b as Rabbi Elazar ben Azarya was a wealthy man. b But according to the one who says /b the tithe was given b to the priests, why did he change /b the b entrance /b so that it would be b toward the cemetery? /b The Gemara answers: b This is what he said to him, /b i.e., this is what he meant: b If you come /b to receive the tithe b by virtue of /b the b penalty /b imposed on the Levites, b you may have /b it, b but if you come by the /b standard i halakha /i b of distribution, /b demanding your share with the Levites, b you may not have /b the tithe. If the owner of the garden chooses to give it to you, you may accept it, but you may not take it yourself.,The Gemara asks with regard to the penalty imposed on Levites: b And from where do we /b derive b that /b the Levites b did not ascend in the days of Ezra? As it is written: “And I gathered them together to the river that runs to Ahava; and we encamped there /b for b three days; and I viewed the people, and the priests, and found there none of the sons of Levi” /b (Ezra 8:15). With regard to this, b Rav Ḥisda said: Initially they would establish officers /b over the people b only from /b among b the Levites, as it states: “And the officers, the Levites, before you” /b (II Chronicles 19:11), but b now they establish officers only from /b among the b Israelites, as it is stated: And the officers of the many at your heads. /b This indicates that officers were appointed from: The many, meaning the largest group, ordinary Israelites., strong MISHNA: /strong b An Israelite woman married to a priest may partake of i teruma /i . /b If the priest b died and she has a child from him, she may /b continue to b partake of i teruma /i . /b If she subsequently b married a Levite, /b she may no longer partake of i teruma /i but b she may partake of /b the first b tithe /b on his account. If he, too, b died and she /b had b a child from him, she may /b continue to b partake of tithe /b on account of the child. If she then b married an Israelite, she may partake of neither i teruma /i nor tithe. /b If her Israelite husband b died and she /b had b a child from him, she /b still b may partake of neither i teruma /i nor tithe. /b ,If b her child from the Israelite /b also b died, /b while her son from the Levite remained alive, b she may partake of tithe /b on account of the Levite’s child. If b her child from the Levite died, /b leaving her with a son from the priest, b she may /b once again b partake of i teruma /i . /b If b her child from the priest died /b as well, b she may no /b longer b partake of either i teruma /i or tithe. /b |
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9. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •courts, non-jewish Found in books: Schiffman (1983) 45| 26a. למאי אתא לכדתניא כיצד היה עושה נותן את הפדר אבית השחיטה ומעלהו וזה הוא דרך כבוד של מעלה, big strongמתני׳ /strong /big הפייס השלישי חדשים לקטרת באו והפיסו והרביעי חדשים עם ישנים מי מעלה אברים מן הכבש למזבח, big strongגמ׳ /strong /big תנא מעולם לא שנה אדם בה מ"ט א"ר חנינא מפני שמעשרת,א"ל רב פפא לאביי מ"ט אילימא משום דכתיב (דברים לג, י) ישימו קטורה באפך וכתיב בתריה (דברים לג, יא) ברך ה' חילו אי הכי עולה נמי הכתיב (דברים לג, י) וכליל על מזבחך,א"ל הא שכיחא והא לא שכיחא,אמר רבא לא משכחת צורבא מרבנן דמורי אלא דאתי משבט לוי או משבט יששכר לוי דכתיב (דברים לג, י) יורו משפטיך ליעקב יששכר דכתב (דברי הימים א יב, לג) (ובני) יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ואימא יהודה נמי דכתיב (תהלים ס, ט) יהודה מחוקקי אסוקי שמעתא אליבא דהילכתא קאמינא,א"ר יוחנן אין מפייסין על תמיד של בין הערבים אלא כהן שזכה בו בשחרית זוכה בו ערבית מיתיבי כשם שמפייסין שחרית כך מפייסין בין הערבים כי תניא ההיא בקטורת,והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית אימא לה,והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית וכשם שמפייסין לה שחרית כך מפייסין לה ערבית,אמר רב שמואל בר רב יצחק הכא בשבת עסקינן הואיל ומשמרות מתחדשות,ולמאי דסליק אדעתין מעיקרא נפישי להו פייסות מייתי כולהו מצפרא אתו דזכי ביה שחרית זכי דזכי בערבית זכי,הרביעי חדשים עם ישנים וכו' מתניתין דלא כרבי אליעזר בן יעקב דתנן רבי אליעזר בן יעקב אומר המעלה איברים לכבש הוא מעלה אותן למזבח,במאי קמיפלגי מר סבר (משלי יד, כח) ברב עם הדרת מלך ומר סבר מקום שכינה לאו אורח ארעא,אמר רבא לא רבי אליעזר בן יעקב אית ליה דרבי יהודה ולא רבי יהודה אית ליה דרבי אליעזר בן יעקב דא"כ בצרו להו פייסות,ואי משכחת תנא דתני חמש | 26a. b what does /b that b come /b to teach us? The Gemara explains: b As it was taught /b in a i baraita /i : b In what manner would /b the priest placing the pieces on the altar b do /b so? b He /b would b place the fat /b right b over the place of slaughter, /b that is, on the cut neck, b and bring it up /b that way, b and that is the /b most b respectful way toward the Most High, /b that the bloody point of slaughter not be exposed., strong MISHNA: /strong Before b the third lottery, /b the appointee declared: Let only those priests who are b new to /b offering b the incense /b come and b participate in the lottery /b for the incense. b The fourth /b lottery was open to those b new /b to the service along b with /b those b old /b hands who had already performed it, to determine b who /b would b take the limbs up from the ramp, /b where they had been placed earlier, b to the altar. /b , strong GEMARA: /strong A Sage b taught /b in the i Tosefta /i : b No person ever performed /b the service of the incense b twice, /b as a new priest was always found for this service. The Gemara asks: b What is the reason /b that they were insistent that no priest should be assigned this task more than once in his life? b Rabbi Ḥanina said: /b It is b because it brings wealth /b to the one who performs it. Since bringing the incense was a blessing for wealth, it was decided that as many different priests as possible should have an opportunity to do this service., b Rav Pappa said to Abaye: What is the reason /b for this assertion that the one who burns the incense becomes wealthy? b If we say it is because it is written: “They shall put incense before You /b and whole burnt-offerings on Your altar” (Deuteronomy 33:10), b and it is written /b immediately b after that: “Bless, O Lord, his substance” /b (Deuteronomy 33:11), b if so, /b we should b also /b make the same assertion concerning those who perform the sacrifice of b a burnt-offering, since it is written /b in that same verse: b “And whole burnt-offerings on Your altar.” /b ,Abaye b said to him: /b There is a difference between the two: b This, /b the sacrifice of a burnt-offering, b is frequent, and that, /b the burning of incense, b is infrequent. /b There were many burnt-offerings, both obligatory and voluntary, brought during the course of a day, whereas the incense was burned only twice a day. It is logical to assume that the blessing of riches was not extended to the many priests who participated in the burnt-offerings, but to the few priests who performed the burning of the incense.,Apropos this passage in Deuteronomy, b Rava said: You do not find a young Torah scholar who gives /b halakhic b instruction unless he comes from the tribe of Levi or from the tribe of Issachar. /b The assertion with regard to the tribe of b Levi /b is b as it is written: “They shall teach Jacob Your ordices /b and Israel Your law” (Deuteronomy 33:10). And the assertion with regard to the tribe of b Issachar /b is b as it is written: “And of the children of Issachar, men that had understanding of the times, to know what Israel should do” /b (I Chronicles 12:33). The Gemara asks: b And say /b that scholars come from the tribe of b Judah also, as it is written: “Judah is my lawgiver” /b (Psalms 60:9). Rava answers: While it is true that the tribe of Judah also taught Torah, in my statement b I was speaking /b only b of those who /b can b draw conclusions according to the i halakha /i . /b Although Judah produces great scholars, men capable of translating abstract analysis of the Torah into legal principles come from the two tribes mentioned.,§ b Rabbi Yoḥa said: They did not hold /b a separate b lottery /b for the slaughtering and sacrifice of the b daily afternoon offering. Rather, /b the same b priest who won /b a particular privilege for b the morning /b offering b wins /b the privilege for the corresponding task in the b evening, /b i.e., for the b afternoon /b service. In this way, the morning lottery covered both services. The Gemara b raises an objection /b from a i baraita /i : b Just as they hold a lottery in the morning, so too, they hold a lottery in the afternoon. /b This shows that there was a separate lottery for the daily afternoon offering. The Gemara answers: b When that /b i baraita /i b was taught, /b it referred only b to the incense, /b which, as stated above, was given to a different priest each time it was offered.,The Gemara asks: b But wasn’t it taught /b in a i baraita /i : b Just as they hold a lottery for it [ i lo /i ] in the morning, so too, they hold a lottery for it [ i lo /i ] in the afternoon. /b The masculine pronoun i lo /i indicates that it is not referring to the incense, which is a feminine noun in Hebrew, but to the daily afternoon offering, which is described by a masculine noun. The Gemara answers: Change the wording of the i baraita /i and b say: i Lah /i , /b using the feminine pronoun instead of the masculine i lo /i , so that it is indeed referring to the incense.,The Gemara asks further: b But wasn’t it taught /b in another i baraita /i : b Just as they hold a lottery for it [ i lo /i ] the morning, so too, they hold a lottery for it [ i lo /i ] in the afternoon; and just as they hold a lottery for it [ i lah /i ] in the morning, so too, they hold a lottery for it [ i lah /i ] in the afternoon. /b This i baraita /i makes the statement twice, once using the masculine pronoun and once using the feminine pronoun, which shows that there was a separate lottery in the afternoon not only for the incense but also for the daily offering., b Rav Shmuel bar Rav Yitzḥak said: /b There is no contradiction. b Here, /b in this last i baraita /i , b we are dealing with Shabbat, /b when a second lottery in the afternoon was necessary, b since the priestly rotations are renewed /b each Shabbat. On Shabbat the outgoing watch of priests performs the morning service, and the incoming watch performs the afternoon service. Therefore, the same priest could not perform the service of both the morning and afternoon offerings, necessitating a second lottery on that day to designate priests for the various afternoon tasks.,The Gemara asks: b And /b according b to what we thought initially, /b that there was a separate lottery each day for the daily afternoon offering, b there would be /b too b many lotteries, /b as the mishna states that there were just four lotteries daily. How was it conceivable even to consider such a possibility? The Gemara answers: The thought was that b all /b the priests b would come /b and assemble just once, b in the morning, /b for both lotteries, and the priest b who would win /b the lottery for sacrificing b the /b daily b morning /b offering b would win /b that privilege for the morning only, and the priest b who would win /b the lottery for sacrificing b the /b daily b afternoon /b offering b would win /b the privilege for the afternoon.,§ The mishna states: b The fourth /b lottery was open to those b new /b to the service along b with /b those b old /b hands who had already performed it, to determine who would take the limbs up from the ramp to the altar. The Gemara states: b The mishna is not in accordance with /b the opinion of b Rabbi Eliezer ben Ya’akov. As we learned /b in a mishna in tractate i Tamid /i that b Rabbi Eliezer ben Ya’akov says: /b The priest b who takes the limbs up to the ramp is the one who takes them up /b from the ramp b to the altar. /b In contrast, according to the mishna discussed here, it is implied that a different priest won the privilege for the latter service in the lottery.,The Gemara asks: b With regard to what do they disagree? One Sage, /b the i tanna /i of the mishna discussed here, b holds /b that it is proper to follow the verse: b “In the multitude of people is the king’s glory” /b (Proverbs 14:28). It is a glorification of God for many priests to participate in the service, so different priests were assigned the task of taking the limbs to the ramp, and others were tasked with carrying them up the ramp to the altar. b And one Sage, /b Rabbi Eliezer ben Ya’akov, b holds /b that it is b not proper conduct /b in b the place of the Divine Presence /b to have two sets of priests for these tasks, as it gives the appearance that the first set does not want to be bothered to take the limbs up to the altar., b Rava said: Rabbi Eliezer ben Ya’akov, /b who holds that the same priest who brought the limbs to the ramp also brought them up to the altar, b is not of /b the same opinion as b Rabbi Yehuda, /b who holds that there is no separate lottery for the privilege of carrying the coal pan for the incense. b And /b conversely, b Rabbi Yehuda is not of /b the same opinion as b Rabbi Eliezer ben Ya’akov. /b As, b if it would be so /b that these two Sages agreed with each other, b there would be too few lotteries; /b there would be only three lotteries rather than four. Rather, one must say that according to Rabbi Eliezer ben Ya’akov, who maintains that there was no lottery held for taking the limbs up to the altar, there was a fourth lottery to determine who would carry the coal pan; and according to Rabbi Yehuda, who maintains that there was no lottery for carrying the coal pan, there must have been a lottery for carrying the limbs up to the ramp., b And if you find a i tanna /i /b in a i baraita /i b who teaches /b that there were b five /b lotteries for the Temple service, |
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