1. Hebrew Bible, Deuteronomy, 6.13, 17.2, 30.4 (9th cent. BCE - 3rd cent. BCE)
| 6.13. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 17.2. לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃ 17.2. כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ | 6.13. Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear." 17.2. If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet," 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee." |
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2. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE)
| 21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ 21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃ | 21.1. Now these are the ordices which thou shalt set before them." |
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3. Hebrew Bible, Genesis, 21.23 (9th cent. BCE - 3rd cent. BCE)
| 21.23. וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם־תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם־הָאָרֶץ אֲשֶׁר־גַּרְתָּה בָּהּ׃ | 21.23. Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’" |
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4. Hebrew Bible, Leviticus, 4.2-4.28, 5.1, 5.4, 5.6, 5.20-5.26, 26.31 (9th cent. BCE - 3rd cent. BCE)
| 4.2. וְעָשָׂה לַפָּר כַּאֲשֶׁר עָשָׂה לְפַר הַחַטָּאת כֵּן יַעֲשֶׂה־לּוֹ וְכִפֶּר עֲלֵהֶם הַכֹּהֵן וְנִסְלַח לָהֶם׃ 4.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי־תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה׃ 4.3. וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 4.3. אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַיהוָה לְחַטָּאת׃ 4.4. וְהֵבִיא אֶת־הַפָּר אֶל־פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהוָה וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ הַפָּר וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃ 4.5. וְלָקַח הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר וְהֵבִיא אֹתוֹ אֶל־אֹהֶל מוֹעֵד׃ 4.6. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃ 4.7. וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 4.8. וְאֶת־כָּל־חֵלֶב פַּר הַחַטָּאת יָרִים מִמֶּנּוּ אֶת־הַחֵלֶב הַמְכַסֶּה עַל־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃ 4.9. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃ 4.11. וְאֶת־עוֹר הַפָּר וְאֶת־כָּל־בְּשָׂרוֹ עַל־רֹאשׁוֹ וְעַל־כְּרָעָיו וְקִרְבּוֹ וּפִרְשׁוֹ׃ 4.12. וְהוֹצִיא אֶת־כָּל־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר אֶל־שֶׁפֶךְ הַדֶּשֶׁן וְשָׂרַף אֹתוֹ עַל־עֵצִים בָּאֵשׁ עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף׃ 4.13. וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃ 4.14. וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃ 4.15. וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר לִפְנֵי יְהוָה וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃ 4.16. וְהֵבִיא הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר אֶל־אֹהֶל מוֹעֵד׃ 4.17. וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃ 4.18. וּמִן־הַדָּם יִתֵּן עַל־קַרְנֹת הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־הַדָּם יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 4.19. וְאֵת כָּל־חֶלְבּוֹ יָרִים מִמֶּנּוּ וְהִקְטִיר הַמִּזְבֵּחָה׃ 4.21. וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃ 4.22. אֲשֶׁר נָשִׂיא יֶחֱטָא וְעָשָׂה אַחַת מִכָּל־מִצְוֺת יְהוָה אֱלֹהָיו אֲשֶׁר לֹא־תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם׃ 4.23. אוֹ־הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת־קָרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים׃ 4.24. וְסָמַךְ יָדוֹ עַל־רֹאשׁ הַשָּׂעִיר וְשָׁחַט אֹתוֹ בִּמְקוֹם אֲשֶׁר־יִשְׁחַט אֶת־הָעֹלָה לִפְנֵי יְהוָה חַטָּאת הוּא׃ 4.25. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃ 4.26. וְאֶת־כָּל־חֶלְבּוֹ יַקְטִיר הַמִּזְבֵּחָה כְּחֵלֶב זֶבַח הַשְּׁלָמִים וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ וְנִסְלַח לוֹ׃ 4.27. וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה מֵעַם הָאָרֶץ בַּעֲשֹׂתָהּ אַחַת מִמִּצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁם׃ 4.28. אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא וְהֵבִיא קָרְבָּנוֹ שְׂעִירַת עִזִּים תְּמִימָה נְקֵבָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָא׃ 5.1. וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃ 5.1. וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ 5.4. אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע אוֹ לְהֵיטִיב לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה וְנֶעְלַם מִמֶּנּוּ וְהוּא־יָדַע וְאָשֵׁם לְאַחַת מֵאֵלֶּה׃ 5.6. וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃ 5.21. נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃ 5.22. אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃ 5.23. וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃ 5.24. אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃ 5.25. וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃ 5.26. וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃ 26.31. וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃ | 4.2. Speak unto the children of Israel, saying: If any one shall sin through error, in any of the things which the LORD hath commanded not to be done, and shall do any one of them:" 4.3. if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering." 4.4. And he shall bring the bullock unto the door of the tent of meeting before the LORD; and he shall lay his hand upon the head of the bullock, and kill the bullock before the LORD." 4.5. And the anointed priest shall take of the blood of the bullock, and bring it to the tent of meeting." 4.6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary." 4.7. And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 4.8. And all the fat of the bullock of the sin-offering he shall take off from it; the fat that covereth the inwards, and all the fat that is upon the inwards," 4.9. and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by kidneys," 4.10. as it is taken off from the ox of the sacrifice of peace-offerings; and the priest shall make them smoke upon the altar of burnt-offering." 4.11. But the skin of the bullock, and all its flesh, with its head, and with its legs, and its inwards, and its dung," 4.12. even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out shall it be burnt." 4.13. And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty:" 4.14. when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting." 4.15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD; and the bullock shall be killed before the LORD." 4.16. And the anointed priest shall bring of the blood of the bullock to the tent of meeting." 4.17. And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil." 4.18. And he shall put of the blood upon the horns of the altar which is before the LORD, that is in the tent of meeting, and all the remaining blood shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 4.19. And all the fat thereof shall he take off from it, and make it smoke upon the altar." 4.20. Thus shall he do with the bullock; as he did with the bullock of the sin-offering, so shall he do with this; and the priest shall make atonement for them, and they shall be forgiven." 4.21. And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly." 4.22. When a ruler sinneth, and doeth through error any one of all the things which the LORD his God hath commanded not to be done, and is guilty:" 4.23. if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish." 4.24. And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering before the LORD; it is a sin-offering." 4.25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering." 4.26. And all the fat thereof shall he make smoke upon the altar, as the fat of the sacrifice of peace-offerings; and the priest shall make atonement for him as concerning his sin, and he shall be forgiven." 4.27. And if any one of the common people sin through error, in doing any of the things which the LORD hath commanded not to be done, and be guilty:" 4.28. if his sin, which he hath sinned, be known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he hath sinned." 5.1. And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;" 5.4. or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;" 5.6. and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin." 5.20. And the LORD spoke unto Moses, saying:" 5.21. If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;" 5.22. or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;" 5.23. then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found," 5.24. or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty." 5.25. And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest." 5.26. And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby." 26.31. And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours." |
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5. Hebrew Bible, Numbers, 8.14 (9th cent. BCE - 3rd cent. BCE)
| 8.14. וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃ | 8.14. Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine." |
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6. Hebrew Bible, Proverbs, 31.24 (9th cent. BCE - 3rd cent. BCE)
| 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ | 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant." |
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7. Hebrew Bible, Isaiah, 24.17 (8th cent. BCE - 5th cent. BCE)
| 24.17. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃ | 24.17. Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth." |
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8. Hebrew Bible, Zechariah, 11.4-11.5 (5th cent. BCE - 4th cent. BCE)
| 11.4. כֹּה אָמַר יְהוָה אֱלֹהָי רְעֵה אֶת־צֹאן הַהֲרֵגָה׃ 11.5. אֲשֶׁר קֹנֵיהֶן יַהֲרְגֻן וְלֹא יֶאְשָׁמוּ וּמֹכְרֵיהֶן יֹאמַר בָּרוּךְ יְהוָה וַאעְשִׁר וְרֹעֵיהֶם לֹא יַחְמוֹל עֲלֵיהֶן׃ | 11.4. Thus said the LORD my God: ‘Feed the flock of slaughter;" 11.5. whose buyers slay them, and hold themselves not guilty; and they that sell them say: Blessed be the LORD, for I am rich; and their own shepherds pity them not." |
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9. Anon., 1 Enoch, 96.4 (3rd cent. BCE - 2nd cent. BCE)
| 96.4. Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. |
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10. Dead Sea Scrolls, Damascus Covenant, 4.13-4.19, 6.14-6.17, 6.21, 12.8-12.10, 14.17-14.19, 14.21-14.23 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.19, 6.14-6.17, 6.21, 12.8-12.10, 14.17-14.23 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, Community Rule, 6.24-7.25, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.26 (2nd cent. BCE - 1st cent. CE)
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13. Mishnah, Shevuot, 4.13 (1st cent. CE - 3rd cent. CE)
| 4.13. [If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them]." |
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14. Mishnah, Yoma, 3.8, 4.2, 6.2 (1st cent. CE - 3rd cent. CE)
| 3.8. He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”" 4.2. He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”" 6.2. He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”" |
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15. Mishnah, Zevahim, 5.5 (1st cent. CE - 3rd cent. CE)
| 5.5. The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight." |
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16. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE)
| 4.5. The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink." 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands." |
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17. New Testament, Acts, 4.32, 5.1-5.11 (1st cent. CE - 2nd cent. CE)
| 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. |
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18. Tosefta, Nedarim, 1.1 (1st cent. CE - 2nd cent. CE)
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19. Tosefta, Kippurim, 1.1 (1st cent. CE - 2nd cent. CE)
| 1.1. Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan." |
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20. Tosefta, Yadayim, 2.13-2.14 (1st cent. CE - 2nd cent. CE)
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21. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל | 18a. bpronounce theineffable bnameof God bwithall of bits letters,i.e., as it is spelled. The Gemara asks: bAnd how could he do that? But didn’t we learnin the mishna ( iSanhedrin90a): bTheseare the people bwho have no share in the World-to-Come: One who saysthat bthe Torah is not from Heaven orthat bthere is nosource bfrom the Torahfor bthe resurrection of the dead. Abba Shaul says: Also one who pronounces theineffable bnameas it is written, bwithall of bits letters,has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon bdid it to teach himself, as it is taughtin a ibaraitawith regard to the prohibition against sorcery: b“You shall not learn to do”(Deuteronomy 18:9); this indicates: bBut you may learn to understand and to teach.In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: bRather, what is the reasonthat bhe was punished?The Gemara answers: He was punished bbecause he would pronounce theineffable bnameof God bin public,instead of privately. bAnd his wifewas condemned bto executionby decapitation bbecause she did not protest hisdoing so. bFrom herethe Sages bstated: Anyone who has the capability to protesteffectively the sinful conduct of another band does not protest is punished forthat person’s sin.,The Gemara asks: bAndwhy was bhis daughtercondemned bto sit in a brothel? As Rabbi Yoḥa says: Once, the daughter ofRabbi Ḥanina ben Teradyon bwas walking before the nobles of Rome,and they bsaidto each other: bHow pleasant are the steps of this young woman.Upon hearing this, bshe immediately took careto keep walking in such a fashion that bher stepswould continue to be pleasing to them. bAnd this isthe same as that bwhich Rabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “The iniquity of my heel encircles me”(Psalms 49:6)? It means that bthe sins that a person tramples with one’s heel in this world,i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and bencircle him on the Day of Judgment. /b,The Gemara relates: bWhen the three of them went outafter being sentenced, bthey accepted thejustice of God’s bjudgment.Rabbi Ḥanina ben Teradyon bsaid: “The Rock, His work is perfect;for all His ways are justice” (Deuteronomy 32:4). bAnd his wife saidthe continuation of the verse: b“A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the waysof the sons of men, to give every one according to his ways” (Jeremiah 32:19). bRabbiYehuda HaNasi bsaid: How great are these righteous people, thatthese bthree verses,which speak bofthe bacceptance ofGod’s bjudgment, occurred to them at the time of accepting therighteousness of His bjudgment. /b,§ bThe Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him.Rabbi Yosei ben Kisma bsaid to him: Ḥanina my brother, do you not know that this nation has been given reign bya decree from bHeaven?The proof is bthatRome has bdestroyedGod’s bTemple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists.Evidently, all of this is by Divine decree. bAndyet bI heard about you that you sit and engage in Torahstudy, band convene assemblies in public, and havea Torah bscroll placed in your lap,thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon bsaid to him: Heaven will have mercyand protect me. Rabbi Yosei ben Kisma bsaid to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder ifthe Romans bwill not burnboth byou andyour bTorah scroll by fire.Rabbi Ḥanina ben Teradyon bsaid to him: My teacher, whatwill become of bme?Am I destined bfor life in the World-to-Come? /b,Rabbi Yosei ben Kisma bsaid to him: Did anyspecial bincident occur to youwhich might serve as an indication? Rabbi Ḥanina ben Teradyon bsaid to him: I confusedmy own bcoinsthat I needed bforthe festivities of bPurim with coins of charity, and I distributed themall bto the poorat my own expense. Rabbi Yosei ben Kisma bsaid to him: Ifthat is bso, may my portion be of your portion, and may my lot be of your lot. /b,The Sages bsaid: Noteven ba few dayspassed bbefore Rabbi Yosei ben Kisma diedof his illness, band all of the Roman notables went to bury him, andthey beulogized himwith ba great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torahstudy band convening assemblies in public, with a Torah scroll placed in his lap. /b, bThey brought himto be sentenced, band wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leavehis body bquickly,but he would die slowly and painfully. bHis daughter said to him: Father, must I see you like this?Rabbi Ḥanina ben Teradyon bsaid to her: If I alone were being burned, it would be difficult for me,but bnow that I am burning along with a Torah scroll, He who will seekretribution for bthe insultaccorded bto the Torah scroll will also seekretribution for bthe insultaccorded bto me. /b, bHis students said to him:Our bteacher, what do you see?Rabbi Ḥanina ben Teradyon bsaid to them:I see the bparchment burning, butits bletters are flyingto the heavens. They said to him: bYou too should open your mouth and the fire will enter you,and you will die quickly. Rabbi Ḥanina ben Teradyon bsaid to them: It is preferable that He who gaveme my soul bshould take it away, and one should not harm oneselfto speed his death., bThe executioner [ ikaltzatoniri /i] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart,so that you will die sooner and suffer less, bwill you bring me to the life of the World-to-Come?Rabbi Ḥanina ben Teradyon bsaid tothe executioner: bYes.The executioner said: bTake an oath for me,that what you say is true. Rabbi Ḥanina ben Teradyon btookthe boath for him,and the executioner bimmediately increased the flame and took off the tufts of wool from his heart,causing bhis soulto bleavehis body bquickly.The executioner btoo leaped and fell into the fireand died., bA Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come.Upon hearing this, bRabbiYehuda HaNasi bwept and said: There isone who bacquires hisshare in the bWorld /b-to-Come bin one moment,such as the executioner, band there isone who bacquires hisshare in the bWorld /b-to-Come only bafter many yearsof toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: bBerurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said toRabbi Meir: bIt is a disrespectful matter for me that my sister is sitting in a brothel;you must do something to save her. Rabbi Meir btook a vessel [ itarkeva /i]full bof dinars and went. He saidto himself: bIf no transgression was committed with her, a miracle will be performedfor her; bif she committed a transgression, no miracle will be performed for her. /b,Rabbi Meir bwent and dressed asa Roman bknight,and bsaid to her: Accede to mywishes, i.e., engage in intercourse with me. bShe said to him: I am menstruating [ idashtana /i]and cannot. bHe said to her: I will wait. She said to him: There are manywomen in the brothel, band there are manywomen bhere who are more beautiful than I. He saidto himself: I can bconclude fromher responses that bshe did not commit a transgression,as bshepresumably bsaid this to all who come. /b, bRabbi Meir went over to her guard,and bsaid to him: Give herto me. The guard bsaid to him: I fearthat if I do so, I will be punished bby the government.Rabbi Meir bsaid to him: Takethis bvesselfull bof dinars; give half to the government as a bribe, band half will be for you.The guard bsaid to him: But whenthe money bis finished, what shall I do?Rabbi Meir bsaid to him: Say: God of Meir answer me! And you will be saved.The guard bsaid to him: /b |
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22. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק | 90a. bAnd the ihalakha /iis that bshe is permitted to both of them. /b, strongMISHNA: /strong bBeit Shammai say: A man may not divorce his wife unless he findsout babout herhaving engaged in ba matter of forbidden sexual intercourse [ idevar erva /i],i.e., she committed adultery or is suspected of doing so, bas it is stated: “Because he has found some unseemly matter [ iervat davar /i] in her,and he writes her a scroll of severance” (Deuteronomy 24:1)., bAnd Beit Hillel say:He may divorce her bevendue to a minor issue, e.g., because bshe burnedor over-salted bhis dish, as it is stated: “Because he has found some unseemly matter in her,”meaning that he found any type of shortcoming in her., bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is bbetter looking than herand wishes to marry her, bas it is statedin that verse: b“And it comes to pass, if she finds no favor in his eyes”(Deuteronomy 24:1)., strongGEMARA: /strong It bis taughtin a ibaraitathat bBeit Hillel said to Beit Shammai: But isn’tthe word b“matter” already statedin the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? bBeit Shammai said to them: But isn’tthe word b“unseemly [ iervat /i]” already stated? /b, bBeit Hillel said to them: Ifthe word b“unseemly” had been stated andthe word b“matter” had not been stated, I would have saidthat a wife bshould leaveher husband bdue to forbidden sexual intercourse,but bshe should nothave to bleavehim bdue toany other bmatter. Therefore,the word b“matter” is stated. And ifthe word b“matter” had been stated andthe word b“unseemly” had not been stated, I would have saidthat if he divorced her merely bdue toa disadvantageous bmatter she may marry anotherman, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). bButif she was divorced bdue toher engaging in bforbidden sexual intercourse, she may not marry anotherman, as she is prohibited from remarrying. bTherefore,the word b“unseemly” is stated,indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: bAnd what do Beit Shammai do with thisword b“matter”?How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b“matter” is stated here,with regard to divorce, bandthe word b“matter” is stated there,with regard to testimony: b“At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established”(Deuteronomy 19:15). bJust as there,it is stated that a matter is established only bthrough two witnesses, so too here,a matter of forbidden sexual intercourse justifies divorce only if it is established bthrough two witnesses. /b, bAnd Beit Hillelwould respond to this analogy in the following manner: bIs it written:Because he has found something bunseemly in a matter [ ierva bedavar /i],indicating that it was established through the testimony of two witnesses that she engaged in adultery? bAnd Beit Shammaiwould respond to Beit Hillel’s interpretation as follows: bIs it written:Because he has found beithersomething bunseemly oranother bmatter i[o erva o davar /i],in accordance with Beit Hillel’s understanding?, bAnd Beit Hillelwould respond that bfor thisreason the expression b“some unseemly matter [ iervat davar /i]” is written, as it indicates thatinterpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, band italso bindicates thisinterpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is better looking than her. bWith regard to what do they disagree?They disagree bwith regard tothe application of bReish Lakish’sstatement, bas Reish Lakish saidthat the term iki /iactually bhasat least bfourdistinct bmeanings: If, perhaps, rather,and bbecause. /b, bBeit Shammai holdthat the verse b“And it comes to pass, if she finds no favor in his eyes, because [ iki /i] he has found some unseemly matter in her”means that she did not find favor in his eyes bdue tothe fact that bhe has found some unseemly matter in her. And Rabbi Akiva holdsthat the phrase b“because [ iki /i] he has found some unseemly matter in her”means: bOr if he has found some unseemly matter in her. /b,§ bRav Pappa said to Rava:According to Beit Hillel, if the husband bfound about her neither forbidden sexual intercourse norany other bmatter,but divorced her anyway, bwhat isthe ihalakha /i? Is the divorce valid?,Rava bsaid to himthat the answer can be derived bfrom what the Merciful One revealsin the Torah bwith regard to a rapist: “He may not send her away all his days”(Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, ball his days he standscommanded bto arise and remarryher as his wife. Evidently, bspecifically therethe husband is obligated to remarry his divorcée, bas the Merciful One revealsas much. bBut here, what he did, he did. /b, bRav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what isthe ihalakha /i? Rava breadthe following verse baboutsuch a person: b“Devise not evil against your neighbor, seeing he dwells securely by you”(Proverbs 3:29).,§ It bis taughtin a ibaraita( iTosefta /i, iSota5:9) that bRabbi Meir would say: Just as there aredifferent battitudes with regard to food, so too, there aredifferent battitudes with regard to women.With regard to food, byou have a person who,when ba fly falls into his cup, he throws outthe wine with the fly band does not drink it. And this iscomparable to bthe demeanor of Pappos ben Yehudawith regard to his wife, bas he would lockthe door bbefore his wife and leaveso that she would not see any other man., bAnd you have a person who,when ba fly falls into his cup, he throws outthe fly band drinksthe wine. bAnd this iscomparable to bthe demeanor of anycommon bman, whosewife bspeaks with her siblings and relatives, and he lets herdo so., bAnd you have a man who,when ba fly falls intohis bserving bowl, he sucksthe fly band eatsthe food. bThis is the demeanor of a bad man, who sees his wife going outinto the street bwith her head uncovered, and spinning in the marketplaceimmodestly |
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23. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 9a. (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר,אשכחיה ר' יוחנן לינוקא דריש לקיש אמר ליה אימא לי פסוקיך א"ל עשר תעשר א"ל ומאי עשר תעשר א"ל עשר בשביל שתתעשר אמר ליה מנא לך א"ל זיל נסי,אמר ליה ומי שרי לנסוייה להקב"ה והכתיב (דברים ו, טז) לא תנסו את ה' א"ל הכי אמר רבי הושעיא חוץ מזו שנאמר (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די,מאי עד בלי די אמר רמי בר חמא אמר רב עד שיבלו שפתותיכם מלומר די א"ל אי הות מטי התם להאי פסוקא לא הוית צריכנא לך ולהושעיא רבך,ותו אשכחיה ר' יוחנן לינוקיה דריש לקיש דיתיב ואמר (משלי יט, ג) אולת אדם תסלף דרכו ועל ה' יזעף לבו,יתיב רבי יוחנן וקא מתמה אמר מי איכא מידי דכתיבי בכתובי דלא רמיזי באורייתא א"ל אטו הא מי לא רמיזי והכתיב (בראשית מב, כח) ויצא לבם ויחרדו איש אל אחיו לאמר מה זאת עשה אלהים לנו,דל עיניה וחזא ביה אתיא אימיה אפיקתיה אמרה ליה תא מקמיה דלא ליעבד לך כדעבד לאבוך,(א"ר יוחנן מטר בשביל יחיד פרנסה בשביל רבים מטר בשביל יחיד דכתיב (דברים כח, יב) יפתח ה' לך את אוצרו הטוב לתת מטר ארצך פרנסה בשביל רבים דכתיב (שמות טז, ד) הנני ממטיר לכם לחם,מיתיבי ר' יוסי בר' יהודה אומר שלשה פרנסים טובים עמדו לישראל אלו הן משה ואהרן ומרים וג' מתנות טובות ניתנו על ידם ואלו הן באר וענן ומן באר בזכות מרים עמוד ענן בזכות אהרן מן בזכות משה מתה מרים נסתלק הבאר שנאמר (במדבר כ, א) ותמת שם מרים וכתיב בתריה ולא היה מים לעדה וחזרה בזכות שניהן,מת אהרן נסתלקו ענני כבוד שנאמר (במדבר כא, א) וישמע הכנעני מלך ערד מה שמועה שמע שמע שמת אהרן ונסתלקו ענני כבוד וכסבור ניתנה לו רשות להלחם בישראל והיינו דכתיב (במדבר כ, כט) ויראו כל העדה כי גוע אהרן,אמר ר' אבהו אל תקרי ויראו אלא וייראו כדדריש ר"ל דאר"ל כי משמש בארבע לשונות אי דלמא אלא דהא,חזרו שניהם בזכות משה מת משה נסתלקו כולן שנאמר (זכריה יא, ח) ואכחיד את שלשת הרועים בירח אחד וכי בירח אחד מתו והלא מרים מתה בניסן ואהרן באב ומשה באדר אלא מלמד שנתבטלו ג' מתנות טובות שנתנו על ידן ונסתלקו כולן בירח אחד,אלמא אשכחן פרנסה בשביל יחיד שאני משה כיון דלרבים הוא בעי כרבים דמי,רב הונא בר מנוח ורב שמואל בר אידי ורב חייא מווסתניא הוו שכיחי קמיה דרבא כי נח נפשיה דרבא אתו לקמיה דרב פפא כל אימת דהוה אמר להו שמעתא ולא הוה מסתברא להו הוו מרמזי אהדדי חלש דעתיה | 9a. b“A tithe shall you tithe [ ite’aser /i]”(Deuteronomy 14:22)? This phrase can be interpreted homiletically: bTake a tithe [ iasser /i] so that you will become wealthy [ ititasher /i],in the merit of the mitzva., bRabbi Yoḥa foundthe byoung son of Reish Lakish. He said tothe boy: bRecite to me your verse,i.e., the verse you studied today in school. The boy bsaid to him: “A tithe shall you tithe.”The boy further bsaid toRabbi Yoḥa: bButwhat is the meaning of this phrase: b“A tithe shall you tithe”?Rabbi Yoḥa bsaid to him:The verse means: bTake a tithe so that you will become wealthy.The boy bsaid toRabbi Yoḥa: bFrom where do youderive that this is so? Rabbi Yoḥa bsaid to him: Goand btestit.,The boy bsaid to him: And is it permitted to test the Holy One, Blessed be He? But isn’t it written: “You shall not test the Lord your God”(Deuteronomy 6:16)? Rabbi Yoḥa bsaid tothe boy that bRabbi Hoshaya said as follows:It is prohibited to test God in any way, bexcept in thiscase of tithes, bas it is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency”(Malachi 3:10).,In relation to the above verse, the Gemara asks: bWhatis the meaning of the phrase: b“That there shall be more than sufficiency [ iad beli dai /i]”? Rami bar Ḥama saidthat bRav said:It means that the abundance will be so great bthat your lips will be worn out [ iyivlu /i],similar to the word ibeli /i, bfrom saying enough [ idai /i].Returning to the above incident, the Gemara adds that the boy bsaid toRabbi Yoḥa: Your claim appears explicitly in a verse. bIf I had arrived there,at this verse, bI would not have needed you or Hoshaya your teacher,as I could have understood it on my own.,The Gemara relates another story about the precociousness of this child. bAnd furthermore,on a different occasion bRabbi Yoḥa foundthe byoung son of Reish Lakish, when he was sittingand studying bandhe was brecitingthe verse: b“The foolishness of man perverts his way, and his heart frets against the Lord”(Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him., bRabbi Yoḥa sat down and wonderedaloud about this verse, bsaying: Is there anything that is written in the Writings that is not alluded to in the Torahat all? I cannot think of any hint of this idea in the Torah itself. The child bsaid to him: Is that to saythat bthisidea is really bnot alluded toin the Torah? bBut isn’t it written,with regard to Joseph’s brothers: b“And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?”(Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.,Impressed by the youth’s wisdom, Rabbi Yoḥa braised his eyes and stared at the boy.At this point, the boy’s bmother came and took him away, saying to him: Come away fromRabbi Yoḥa, bso that he does not do to you as he did to your father.Reish Lakish, the boy’s father, died during a heated dispute with Rabbi Yoḥa over a Torah matter. The argument ended with an offended look from Rabbi Yoḥa which caused Reish Lakish’s death, and the boy’s mother was afraid that her son might suffer the same fate.,§ After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoḥa concerning rain. bRabbi Yoḥa said: Rainfalls even bfor the sake of an individual,in response to the petition of a single person in need of rain, whereas a blessing of bsustececomes only bfor the sake of many. Rainfalls even bfor the sake of an individual, as it is written: “The Lord will open for you His good treasure,the heavens, bto give the rain of your land”(Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoḥa further proves that bsustececomes bfor the sake of many, as it is written: “Behold I will cause to rain bread from the heavens for you”(Exodus 16:4). Here, God is referring to the people in the plural form.,The Gemara braises an objectionfrom a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish peopleduring the exodus from Egypt, and bthey are: Moses, Aaron and Miriam. And three good gifts were givenfrom Heaven bthrough their agency, and these are they:The bwellof water, the pillar of bcloud, andthe bmanna.He elaborates: The bwellwas given to the Jewish people bin the merit of Miriam;the bpillar of cloudwas bin the merit of Aaron;and the bmanna in the merit of Moses.When bMiriam diedthe bwell disappeared, as it is stated: “And Miriam died there”(Numbers 20:1), band it says thereafterin the next verse: b“And there was no water for the congregation”(Numbers 20:2). bButthe well breturned in the merit of bothMoses and Aaron.,When bAaron diedthe bclouds of glory disappeared, as it is stated: “And the Canaanite, the king of Arad heard”(Numbers 33:40). bWhat report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought thatthe Jewish people were no longer protected by Heaven and therefore bhe had been given permission to go to war against the Jewish people. And thisdisappearance of the clouds bisthe meaning of that bwhich is written: “And all the congregation saw that [ iki /i] Aaron was dead”(Numbers 20:29)., bRabbi Abbahu said: Do not readthe verse as: b“And they saw [ iva’yiru /i]”; rather,read it as: bAnd they were seen [ iva’yera’u /i],as the clouds which had concealed the Jewish people were temporarily removed. This is bas Reish Lakish taught. As Reish Lakish said:The term iki /iactually bhasat least bfourdistinct bmeanings: If; perhaps; but; because,or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ iki /i] Aaron was dead.,The ibaraitacontinues: bBoththe well and the clouds of glory breturned in the merit of Moses.However, when bMoses died all of them disappeared. As it is stated: “And I cut off the three shepherds in one month”(Zechariah 11:8). bBut didthe three shepherds really bdie in one month? Didn’t Miriam die inthe month of bNisan, and Aaron in Av and Moses in Adar? Rather,this verse bteachesus bthatwith the death of Moses the bthree good gifts that were given through their agency were annulled, andall three gifts bdisappeared in one month,which made it seem as though all three leaders had died at the same time.,The Gemara explains the difficulty from this ibaraita /i. bApparently, we findthat bsustececan come bfor the sake of an individual,as the ibaraitastates that sustece in the form of manna came for the sake of Moses. The Gemara answers: bMoses is different, since he requestedthe manna bfor many,and therefore he was considered blike many,not as an individual.,The Gemara relates a story concerning the aforementioned verse from Zechariah. bRav Huna bar Manoaḥ, Rav Shmuel bar Idi, and Rav Ḥiyya from Vastanya wereoften bfound before Rava,as they were among his most distinguished students. bWhen Rava died, they came before Rav Pappato learn from him. However, as also they were great Sages, bwhenever Rav Pappa would say a ihalakhathat did notsound breasonable to them, they would gesture to each otherthat Rav Pappa was not equal in stature to Rava. Rav Pappa bwas offendedby their behavior. |
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24. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 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. bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states “with you,”which indicates that bin any place that he is with you,you should accept him. bIf so, whatis the meaning when bthe verse states: In the land?This indicates that bin EretzYisrael bhe needs to bring evidencethat he is a convert, bbut outsideof bEretzYisrael bhe does not need to bring evidencethat he is a convert; rather, his claim is accepted. This is bthe statement of Rabbi Yehuda. And the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence. /b,The Gemara analyzes the ibaraita /i: In the case when bhe came andbrought bwitnessesto his conversion bwith him, why do Ineed ba verseto teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. bRav Sheshet said:The case is bwhere they say: We heard that he converted inthe bcourtof bso-and-so,but they did not witness the actual conversion. And it is necessary to teach this because it could benter your mind to saythat bthey should not be relied upon;therefore, the verse bteaches usthat they are relied upon.,As cited above, the latter clause of the ibaraitastates: “With you binyour bland”(Leviticus 19:33). bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states: “With you,”which indicates that bin any place that he is with you,you should accept him. The Gemara asks: bBut didn’t youalready bexpound thatphrase in the first clause of the ibaraitato teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: bOneof these ihalakhotis derived from the phrase b“with you”in the verse cited, bandthe other boneis derived from the phrase b“with you”in a subsequent verse (Leviticus 25:35).,The ibaraitastates: bAnd the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence.The Gemara asks: bBut isn’t “inyour bland” writtenin the verse? How can the Rabbis deny any distinction between the ihalakhainside and outside of Eretz Yisrael?,The Gemara explains: bThatphrase bis necessaryto teach bthat even in EretzYisrael, the Jewish people should baccept converts, as it could enter your mind to saythat it is only bfor the sake ofbenefiting from bthe goodness of Eretz Yisrael,and not for the sake of Heaven, that bthey are converting,and therefore they should not be accepted. bAndit could also enter your mind to say that even bnowadays, whenGod’s blessing has ceased and bthere is nolonger btheoriginal bgoodnessfrom which to benefit, one should still suspect their purity of motives because bthere arethe bgleanings,the bforgotten sheaves, andthe bcornersof fields, band the poor man’s tithefrom which they would benefit by converting. Therefore, the verse bteaches usthat they are accepted even in Eretz Yisrael., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The ihalakha /iis that bwhethera convert is bin EretzYisrael bor whetherhe is boutside of EretzYisrael, bhe needs to bring evidence.The Gemara asks: bIsn’tthis bobvious;in all disputes between ban individualSage band manySages the ihalakhais in accordance withthe opinion of the bmanySages. The Gemara explains: It is necessary to state this blest you saythat bRabbi Yehuda’s reasonis more blogical, being that the verse supports himwhen it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to bteach usthat the ihalakhais not in accordance with his opinion., bThe Sages taught: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”(Deuteronomy 1:16). bFrom here,based on the mention of a convert in the context of judgment in a court, bRabbi Yehuda said:A potential bconvert who converts in a court is avalid bconvert.However, if he converts bin private, he is not a convert. /b,The Gemara relates: There was ban incident involving onewho was presumed to be Jewish bwho came before Rabbi Yehuda and said to him: I converted in private,and therefore I am not actually Jewish. bRabbi Yehuda said to him:Do byou have witnessesto support your claim? bHe said to him: No.Rabbi Yehuda asked: Do byou have children? He said to him: Yes.Rabbi Yehuda bsaid to him: You are deemed crediblein order bto render yourself unfitto marry a Jewish woman by claiming that you are a gentile, bbut you are not deemed crediblein order bto render your children unfit. /b,The Gemara asks: bBut did Rabbi Yehudaactually bsaythat bwith regard tohis bchildren he is not deemed credible? But isn’t it taughtin a ibaraita /i: The verse states: b“He shall acknowledge [ iyakir /i]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 bhe can identify him [ iyakirenu /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, sotoo, a priest bis deemed credible to say: This son of mine is a son of a divorced womanand myself, borto say: He is ba son of a iḥalutza /iand myself, and therefore he is disqualified due to flawed lineage [ iḥalal /i]. bAnd the Rabbis say: He is not deemed credible.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?, bRav Naḥman bar Yitzḥak saidthat bthis is whatRabbi Yehuda bsaid to him: According to your statement you are a gentile, and there is no testimony for a gentile,as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. bRavina saidthat bthis is whatRabbi Yehuda bsaid to him:Do byou have children? He said: Yes. He said to him:Do byou have grandchildren?He said: bYes. He said to him: You are deemed crediblein order bto render your children unfit,based on the phrase “he shall acknowledge,” bbut you are not deemed crediblein order bto render your grandchildren unfit,as the verse affords a father credibility only with respect to his children., bThisopinion of Ravina bis also taughtin a ibaraita /i: bRabbi Yehuda says: A man is deemed credible to say about his minor sonthat he is unfit, bbut he is not deemed credible to say about his adult sonthat he is unfit. bAndin explanation of the ibaraita /i, bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The reference to ba minorson does bnotmean one who is bliterally a minor,who has not yet reached majority, bandthe reference to ban adultson does bnotmean one who is bliterally an adult,who has reached majority; brather, a minor who has children, this iswhat the ibaraitais referring to as ban adult,and ban adult who does not have children, this iswhat the ibaraitais referring to as ba minor. /b,The Gemara concludes: bAnd the ihalakhais in accordance withthe opinion of bRav Naḥman bar Yitzḥak.The Gemara asks: bBut isn’t it taughtin the ibaraita bin accordance withthe opinion bof Ravina?If there is a ibaraitathat supports his opinion, the ihalakhashould be in accordance with his opinion. The Gemara explains: bThat ibaraita bwas stated concerning the matter of “he shall acknowledge,”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.,§ bThe Sages taughtin a ibaraita /i: With regard to a potential bconvert who comes toa court in order to bconvert, at the present time,when the Jews are in exile, the judges of the court bsay to him: What did you see thatmotivated byouto bcome to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships arefrequently bvisited upon them? If he says: I know, andalthough bI am unworthyof joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court baccepts him immediatelyto begin the conversion process., bAndthe judges of the court binform himof bsome of the lenient mitzvot and some of the stringent mitzvot, and they inform himof bthe sinof neglecting the mitzva to allow the poor to take bgleanings, forgotten sheaves, andproduce in the bcornerof one’s field, bandabout the bpoor man’s tithe. And they inform himof bthe punishment fortransgressing bthe mitzvot,as follows: bThey say to him: Be aware that before you came to this statusand converted, bhad you eaten forbidden fat, you would not be punished by ikaret /i,and bhad you profaned Shabbat, you would not be punished by stoning,since these prohibitions do not apply to gentiles. bBut now,once converted, if byou have eaten forbidden fat you are punished by ikaret /i,and if byou have profaned Shabbat, you are punished by stoning. /b, bAnd just as they inform himabout the bpunishment fortransgressing the bmitzvot, sotoo, bthey inform himabout the breward granted forfulfilling bthem. They say to him: Be aware that the World-to-Come is made only for the righteous,and if you observe the mitzvot you will merit it, bandbe aware that bthe Jewish people, at the present time, are unable to receivetheir full reward in this world; |
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25. Ctesias, Fragments, 1
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