1. Hebrew Bible, Deuteronomy, 15.1-15.7, 15.10, 15.12-15.13, 15.15-15.18, 16.1-16.12, 16.15-16.16, 30.11-30.14, 31.12, 34.6 (9th cent. BCE - 3rd cent. BCE)
| 15.1. מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃ 15.1. נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃ 15.2. לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃ 15.2. וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃ 15.3. אֶת־הַנָּכְרִי תִּגֹּשׂ וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ תַּשְׁמֵט יָדֶךָ׃ 15.4. אֶפֶס כִּי לֹא יִהְיֶה־בְּךָ אֶבְיוֹן כִּי־בָרֵךְ יְבָרֶכְךָ יְהוָה בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן־לְךָ נַחֲלָה לְרִשְׁתָּהּ׃ 15.5. רַק אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 15.6. כִּי־יְהוָה אֱלֹהֶיךָ בֵּרַכְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְהַעֲבַטְתָּ גּוֹיִם רַבִּים וְאַתָּה לֹא תַעֲבֹט וּמָשַׁלְתָּ בְּגוֹיִם רַבִּים וּבְךָ לֹא יִמְשֹׁלוּ׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ 15.12. כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃ 15.13. וְכִי־תְשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ לֹא תְשַׁלְּחֶנּוּ רֵיקָם׃ 15.15. וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ עַל־כֵּן אָנֹכִי מְצַוְּךָ אֶת־הַדָּבָר הַזֶּה הַיּוֹם׃ 15.16. וְהָיָה כִּי־יֹאמַר אֵלֶיךָ לֹא אֵצֵא מֵעִמָּךְ כִּי אֲהֵבְךָ וְאֶת־בֵּיתֶךָ כִּי־טוֹב לוֹ עִמָּךְ׃ 15.17. וְלָקַחְתָּ אֶת־הַמַּרְצֵעַ וְנָתַתָּה בְאָזְנוֹ וּבַדֶּלֶת וְהָיָה לְךָ עֶבֶד עוֹלָם וְאַף לַאֲמָתְךָ תַּעֲשֶׂה־כֵּן׃ 15.18. לֹא־יִקְשֶׁה בְעֵינֶךָ בְּשַׁלֵּחֲךָ אֹתוֹ חָפְשִׁי מֵעִמָּךְ כִּי מִשְׁנֶה שְׂכַר שָׂכִיר עֲבָדְךָ שֵׁשׁ שָׁנִים וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תַּעֲשֶׂה׃ 16.1. שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃ 16.1. וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 16.2. וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃ 16.2. צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 16.4. וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר׃ 16.5. לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 16.6. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃ 16.7. וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃ 16.8. שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה׃ 16.9. שִׁבְעָה שָׁבֻעֹת תִּסְפָּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת׃ 16.11. וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃ 16.12. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּמִצְרָיִם וְשָׁמַרְתָּ וְעָשִׂיתָ אֶת־הַחֻקִּים הָאֵלֶּה׃ 16.15. שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃ 16.16. שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 34.6. וַיִּקְבֹּר אֹתוֹ בַגַּיְ בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר וְלֹא־יָדַע אִישׁ אֶת־קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה׃ | 15.1. At the end of every seven years thou shalt make a release." 15.2. And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed." 15.3. of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release." 15.4. Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—" 15.5. if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day." 15.6. For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee." 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;" 15.10. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto." 15.12. If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee." 15.13. And when thou lettest him go free from thee, thou shalt not let him go empty;" 15.15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day." 15.16. And it shall be, if he say unto thee: ‘I will not go out from thee’; because he loveth thee and thy house, because he fareth well with thee;" 15.17. then thou shalt take an awl, and thrust it through his ear and into the door, and he shall be thy bondman for ever. And also unto thy bondwoman thou shalt do likewise." 15.18. It shall not seem hard unto thee, when thou lettest him go free from thee; for to the double of the hire of a hireling hath he served thee six years; and the LORD thy God will bless thee in all that thou doest." 16.1. Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night." 16.2. And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there." 16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life." 16.4. And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning." 16.5. Thou mayest not sacrifice the passover-offering within any of thy gates, which the LORD thy God giveth thee;" 16.6. but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt." 16.7. And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents." 16.8. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein." 16.9. Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks." 16.10. And thou shalt keep the feast of weeks unto the LORD thy God after the measure of the freewill-offering of thy hand, which thou shalt give, according as the LORD thy God blesseth thee." 16.11. And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there." 16.12. And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes." 16.15. Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful." 16.16. Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;" 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 34.6. And he was buried in the valley in the land of Moab over against Beth-peor; and no man knoweth of his sepulchre unto this day." |
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2. Hebrew Bible, Exodus, 12.35-12.36, 12.43-12.49, 13.18, 21.2-21.11 (9th cent. BCE - 3rd cent. BCE)
| 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 12.43. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ 12.44. וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃ 12.45. תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃ 12.46. בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃ 12.47. כָּל־עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ׃ 12.48. וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ 12.49. תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ 13.18. וַיַּסֵּב אֱלֹהִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃ 21.2. כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃ 21.2. וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃ 21.3. אִם־כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר־יוּשַׁת עָלָיו׃ 21.3. אִם־בְּגַפּוֹ יָבֹא בְּגַפּוֹ יֵצֵא אִם־בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ׃ 21.4. אִם־אֲדֹנָיו יִתֶּן־לוֹ אִשָּׁה וְיָלְדָה־לוֹ בָנִים אוֹ בָנוֹת הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ וְהוּא יֵצֵא בְגַפּוֹ׃ 21.5. וְאִם־אָמֹר יֹאמַר הָעֶבֶד אָהַבְתִּי אֶת־אֲדֹנִי אֶת־אִשְׁתִּי וְאֶת־בָּנָי לֹא אֵצֵא חָפְשִׁי׃ 21.6. וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃ 21.7. וְכִי־יִמְכֹּר אִישׁ אֶת־בִּתּוֹ לְאָמָה לֹא תֵצֵא כְּצֵאת הָעֲבָדִים׃ 21.8. אִם־רָעָה בְּעֵינֵי אֲדֹנֶיהָ אֲשֶׁר־לא [לוֹ] יְעָדָהּ וְהֶפְדָּהּ לְעַם נָכְרִי לֹא־יִמְשֹׁל לְמָכְרָהּ בְּבִגְדוֹ־בָהּ׃ 21.9. וְאִם־לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה־לָּהּ׃ 21.11. וְאִם־שְׁלָשׁ־אֵלֶּה לֹא יַעֲשֶׂה לָהּ וְיָצְאָה חִנָּם אֵין כָּסֶף׃ | 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 12.43. And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;" 12.44. but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof." 12.45. A sojourner and a hired servant shall not eat thereof." 12.46. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof." 12.47. All the congregation of Israel shall keep it." 12.48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof." 12.49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’" 13.18. But God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt." 21.2. If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing." 21.3. If he come in by himself, he shall go out by himself; if he be married, then his wife shall go out with him." 21.4. If his master give him a wife, and she bear him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself." 21.5. But if the servant shall plainly say: I love my master, my wife, and my children; I will not go out free;" 21.6. then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever." 21.7. And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do." 21.8. If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her." 21.9. And if he espouse her unto his son, he shall deal with her after the manner of daughters." 21.10. If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish." 21.11. And if he do not these three unto her, then shall she go out for nothing, without money." |
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3. Hebrew Bible, Genesis, 3.21, 6.1-6.4, 17.9-17.14 (9th cent. BCE - 3rd cent. BCE)
| 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 17.9. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ | 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 17.9. And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed." 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet." 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’" |
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4. Hebrew Bible, Leviticus, 25.39-25.46 (9th cent. BCE - 3rd cent. BCE)
| 25.39. וְכִי־יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר־לָךְ לֹא־תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד׃ 25.41. וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃ 25.42. כִּי־עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרָיִם לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד׃ 25.43. לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ וְיָרֵאתָ מֵאֱלֹהֶיךָ׃ 25.44. וְעַבְדְּךָ וַאֲמָתְךָ אֲשֶׁר יִהְיוּ־לָךְ מֵאֵת הַגּוֹיִם אֲשֶׁר סְבִיבֹתֵיכֶם מֵהֶם תִּקְנוּ עֶבֶד וְאָמָה׃ 25.45. וְגַם מִבְּנֵי הַתּוֹשָׁבִים הַגָּרִים עִמָּכֶם מֵהֶם תִּקְנוּ וּמִמִּשְׁפַּחְתָּם אֲשֶׁר עִמָּכֶם אֲשֶׁר הוֹלִידוּ בְּאַרְצְכֶם וְהָיוּ לָכֶם לַאֲחֻזָּה׃ 25.46. וְהִתְנַחֲלְתֶּם אֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחֻזָּה לְעֹלָם בָּהֶם תַּעֲבֹדוּ וּבְאַחֵיכֶם בְּנֵי־יִשְׂרָאֵל אִישׁ בְּאָחִיו לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ׃ | 25.39. And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant." 25.40. As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of jubilee." 25.41. Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return." 25.42. For they are My servants, whom I brought forth out of the land of Egypt; they shall not be sold as bondmen." 25.43. Thou shalt not rule over him with rigour; but shalt fear thy God." 25.44. And as for thy bondmen, and thy bondmaids, whom thou mayest have: of the nations that are round about you, of them shall ye buy bondmen and bondmaids." 25.45. Moreover of the children of the strangers that do sojourn among you, of them may ye buy, and of their families that are with you, which they have begotten in your land; and they may be your possession." 25.46. And ye may make them an inheritance for your children after you, to hold for a possession: of them may ye take your bondmen for ever; but over your brethren the children of Israel ye shall not rule, one over another, with rigour." |
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5. Hebrew Bible, Micah, 2.1-2.2 (9th cent. BCE - 3rd cent. BCE)
| 2.1. הוֹי חֹשְׁבֵי־אָוֶן וּפֹעֲלֵי רָע עַל־מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ־לְאֵל יָדָם׃ 2.1. קוּמוּ וּלְכוּ כִּי לֹא־זֹאת הַמְּנוּחָה בַּעֲבוּר טָמְאָה תְּחַבֵּל וְחֶבֶל נִמְרָץ׃ 2.2. וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃ | 2.1. Woe to them that devise iniquity And work evil upon their beds! When the morning is light, they execute it, Because it is in the power of their hand." 2.2. And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage." |
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6. Anon., 1 Enoch, 94.6-94.7, 98.4, 98.6-98.8, 103.9-103.15 (3rd cent. BCE - 2nd cent. BCE)
| 94.6. Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace. 94.7. Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. [And those who acquire gold and silver in judgement suddenly shall perish.] 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 98.6. I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden. 98.6. neighbour. Therefore they shall have no peace but die a sudden death. 98.7. And do not think in your spirit nor say in your heart that ye do not know and that ye do not see 98.8. that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement. 103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small. 103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not. 103.13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. |
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7. Septuagint, Ecclesiasticus (Siracides), 33.25-33.27, 33.31 (2nd cent. BCE - 2nd cent. BCE)
| 33.25. Set your slave to work, and you will find rest;leave his hands idle, and he will seek liberty. 33.26. Yoke and thong will bow the neck,and for a wicked servant there are racks and tortures. 33.27. Put him to work, that he may not be idle,for idleness teaches much evil. 33.31. If you have a servant, treat him as a brother,for as your own soul you will need him. |
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8. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE)
| 1.7. All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead." |
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9. Mishnah, Qiddushin, 1.1 (1st cent. CE - 3rd cent. CE)
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10. Mishnah, Yevamot, 6.6 (1st cent. CE - 3rd cent. CE)
| 6.6. A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28)." |
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11. Tosefta, Kiddushin, 1.11 (1st cent. CE - 2nd cent. CE)
| 1.11. One who does 1 mitzvah, it causes good for him, it lengthens his days and his years and he inherits the soil. Anyone who does one averah, it causes bad for him, it plucks off his days and he does not inherit the land. About this one it is said, \"One sinner can destroy much good\" (Kohelet 9:18)—with a single sin, this one destroyed for him many good things. A person should always see himself as if he is half innocent and half guilty. If he does one mitzvah, he is happy that he tipped his scale to the side of innocence. If he does one averah, woe to him! he tipped his scale to the side of guilt. About this one it is said, \"One sinner can destroy much good\"—with a single sin, this one destroyed for him many good things. Rabbi Shimon ben Elazar says in the name of Rabbi Meir: Because an individual is judged according to the majority [of his deeds] and the world is judged according to the majority [of the deeds performed in it], one who does one mitzvah is happy that he has tipped his scales and the scales of the world to the side of innocence; if he does one averah, woe to him! he tips his scale and the scale of the world to the side of guilt. About this one it is said, \"One sinner can destroy much good\"—with a single sin, this one destroyed for him many good things. Rabbi Shimon says: If someone was righteous their entire life, but in the end rebelled, he lost everything, as it is said, \"The righteousness of the righteous will not save him on the day of his wickedness\" (Yehezkel 33:12). If someone were wicked all their life and did teshuvah at the end, God receives him, as it is said, \"He will not trip on the wickedness of the wicked on the day he returns from his wickedness\" (Yehezkel 33:12). Anyone who is engaged in all three of them—in Scripture, Mishnah and an occupation—about this person it is said, \"The threefold cord will not be quickly broken\" (Kohelet 4:12)." |
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12. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 20b. ומן התפלין וחייבין בתפלה ובמזוזה ובברכת המזון:, big strongגמ׳ /strong /big ק"ש פשיטא מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות,מהו דתימא הואיל ואית בה מלכות שמים קמ"ל:,ומן התפלין: פשיטא מהו דתימא הואיל ואתקש למזוזה קמ"ל:,וחייבין בתפלה: דרחמי נינהו מהו דתימא הואיל וכתיב בה (תהלים נה, יח) ערב ובקר וצהרים כמצות עשה שהזמן גרמא דמי קמ"ל:,ובמזוזה: פשיטא מהו דתימא הואיל ואתקש לתלמוד תורה קמשמע לן:,ובברכת המזון: פשיטא מהו דתימא הואיל וכתיב (שמות טז, ח) בתת ה' לכם בערב בשר לאכל ולחם בבקר לשבע כמצות עשה שהזמן גרמא דמי קמ"ל:,אמר רב אדא בר אהבה נשים חייבות בקדוש היום דבר תורה אמאי מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות אמר אביי מדרבנן,א"ל רבא והא דבר תורה קאמר ועוד כל מצות עשה נחייבינהו מדרבנן,אלא אמר רבא אמר קרא (שמות כ, ז) זכור (דברים ה, יא) ושמור כל שישנו בשמירה ישנו בזכירה והני נשי הואיל ואיתנהו בשמירה איתנהו בזכירה,א"ל רבינא לרבא נשים בברכת המזון דאורייתא או דרבנן למאי נפקא מינה לאפוקי רבים ידי חובתן אי אמרת (בשלמא) דאורייתא אתי דאורייתא ומפיק דאורייתא (אלא אי) אמרת דרבנן הוי שאינו מחוייב בדבר וכל שאינו מחוייב בדבר אינו מוציא את הרבים ידי חובתן מאי,ת"ש באמת אמרו בן מברך לאביו ועבד מברך לרבו ואשה מברכת לבעלה אבל אמרו חכמים תבא מארה לאדם שאשתו ובניו מברכין לו,אי אמרת בשלמא דאורייתא אתי דאורייתא ומפיק דאורייתא אלא אי אמרת דרבנן אתי דרבנן ומפיק דאורייתא,ולטעמיך קטן בר חיובא הוא אלא הכי במאי עסקינן כגון שאכל שיעורא דרבנן דאתי דרבנן ומפיק דרבנן:,דרש רב עוירא זמנין אמר לה משמיה דר' אמי וזמנין אמר לה משמיה דר' אסי אמרו מלאכי השרת לפני הקב"ה רבש"ע כתוב בתורתך (דברים י, יז) אשר לא ישא פנים ולא יקח שחד והלא אתה נושא פנים לישראל דכתיב (במדבר ו, כו) ישא ה' פניו אליך אמר להם וכי לא אשא פנים לישראל שכתבתי להם בתורה (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך והם מדקדקים [על] עצמם עד כזית ועד כביצה:, big strongמתני׳ /strong /big בעל קרי מהרהר בלבו ואינו מברך לא לפניה ולא לאחריה ועל המזון מברך לאחריו ואינו מברך לפניו רבי יהודה אומר מברך לפניהם ולאחריהם:, big strongגמ׳ /strong /big אמר רבינא זאת אומרת הרהור כדבור דמי דאי סלקא דעתך לאו כדבור דמי למה מהרהר,אלא מאי הרהור כדבור דמי יוציא בשפתיו,כדאשכחן בסיני,ורב חסדא אמר הרהור לאו כדבור דמי דאי סלקא דעתך הרהור כדבור דמי יוציא בשפתיו,אלא מאי הרהור לאו כדבור דמי למה מהרהר אמר רבי אלעזר כדי שלא יהו כל העולם עוסקין בו והוא יושב ובטל,ונגרוס בפרקא אחרינא אמר רב אדא בר אהבה בדבר שהצבור עוסקין בו | 20b. band from phylacteries, butthey bare obligated inthe mitzvot of bprayer, imezuza /i, and Grace after Meals.The Gemara explains the rationale for these exemptions and obligations.,GEMARA With regard to the mishna’s statement that women are exempt from bthe recitation of iShema /i,the Gemara asks: That is bobvious,as iShemais a btime-bound, positive mitzva, andthe halakhic principle is: bWomen are exempt from any time-bound, positive mitzva,i.e., any mitzva whose performance is only in effect at a particular time. iShemafalls into that category as its recitation is restricted to the morning and the evening. Why then did the mishna need to mention it specifically?,The Gemara replies: bLest you say: Since iShema bincludesthe acceptance of the yoke of bthe kingdom of Heaven,perhaps women are obligated in its recitation despite the fact that it is a time-bound, positive mitzva. Therefore, the mishna bteaches usthat, nevertheless, women are exempt.,We also learned in the mishna that women are exempt bfrom phylacteries.The Gemara asks: That is bobviousas well. The donning of phylacteries is only in effect at particular times; during the day but not at night, on weekdays but not on Shabbat or Festivals. The Gemara replies: bLest you say: Sincethe mitzva of phylacteries bis juxtaposedin the Torah btothe mitzva of imezuza /i,as it is written: “And you shall bind them as a sign upon your hands and they shall be frontlets between your eyes” (Deuteronomy 6:8), followed by: “And you shall write them upon the door posts of your house and on your gates” (Deuteronomy 6:9), just as women are obligated in the mitzva of imezuza /i, so too they are obligated in the mitzva of phylacteries. Therefore, the mishna bteaches usthat nevertheless, women are exempt.,We also learned in the mishna that women, slaves, and children are bobligated in prayer.The Gemara explains that, although the mitzva of prayer is only in effect at particular times, which would lead to the conclusion that women are exempt, nevertheless, since prayer bissupplication for bmercyand women also require divine mercy, they are obligated. However, blest you say: Sinceregarding prayer it is bwritten: “Evening and morning and afternoonI pray and cry aloud and He hears my voice” (Psalms 55:18), perhaps prayer should be bconsidered a time-bound, positive mitzvaand women would be exempt, the mishna bteaches usthat, fundamentally, the mitzva of prayer is not time-bound and, therefore, everyone is obligated.,We also learned in the mishna that women are obligated in the mitzva of imezuza /i.The Gemara asks: That too is bobvious.Why would they be exempt from fulfilling this obligation, it is a positive mitzva that is not time-bound? The Gemara replies: bLest you say: Sincethe mitzva of imezuza bis juxtaposedin the Torah to the mitzva of bTorah study(Deuteronomy 11:19–20), just as women are exempt from Torah study, so too they are exempt from the mitzva of imezuza /i. Therefore, the mishna explicitly bteaches usthat they are obligated.,We also learned in the mishna that women are obligated to recite the bGrace after Meals.The Gemara asks: That too is bobvious.The Gemara replies: bLest you say: Since it is written: “When the Lord shall give you meat to eat in the evening and bread in the morning to the full”(Exodus 16:8), one might conclude that the Torah established fixed times for the meals and, consequently, for the mitzva of Grace after Meals and, therefore, it bis considered a time-bound, positive mitzva,exempting women from its recitation. Therefore, the mishna bteaches usthat women are obligated., bRav Adda bar Ahava said: Women are obligated torecite the sanctification of the Shabbat day [ikiddush /i]by Torah law.The Gemara asks: bWhy? iKiddushis a btime-bound, positive mitzva, and women are exemptfrom ball time-bound, positive mitzvot. Abaye said:Indeed, women are obligated to recite ikiddushby brabbinic,but not by Torah blaw. /b, bRava said toAbaye: There are two refutations to your explanation. First, Rav Adda bar Ahava said that women are obligated to recite ikiddush bby Torah law, and, furthermore,the very explanation is difficult to understand. If the Sages do indeed institute ordices in these circumstances, blet us obligate themto fulfill balltime-bound, bpositive mitzvot by rabbinic law,even though they are exempt by Torah law., bRather, Rava said:This has a unique explanation. In the Ten Commandments in the book of Exodus, bthe verse said: “RememberShabbat and sanctify it” (Exodus 20:8), while in the book of Deuteronomy it is said: b“ObserveShabbat and sanctify it” (Deuteronomy 5:12). From these two variants we can deduce that banyone included inthe obligation to bobserveShabbat by avoiding its desecration, bisalso bincluded inthe mitzva to brememberShabbat by reciting ikiddush /i. bSince these women are included inthe mitzva bto observeShabbat, as there is no distinction between men and women in the obligation to observe prohibitions in general and to refrain from the desecration of Shabbat in particular, so too bare they included inthe mitzva of brememberingShabbat., bRavina said to Rava:We learned in the mishna that bwomenare obligated in the mitzva of bGrace after Meals.However, are they obligated bby Torah lawor merely bby rabbinic law? What difference does it makewhether it is by Torah or rabbinic law? The difference is regarding her ability bto fulfill the obligation of otherswhen reciting the blessing on their behalf. bGranted, if you say thattheir obligation bis by Torah law,one whose obligation bis by Torah law can come and fulfill the obligationof others who are obligated bby Torah law. However, if you saythat their obligation is bby rabbinic law,then from the perspective of Torah law, women bareconsidered to be bone who is not obligated, andthe general principle is that bone who is not obligatedto fulfill a particular mitzva bcannot fulfill the obligations of the manyin that mitzva. Therefore, it is important to know bwhatis the resolution of this dilemma., bComeand bhearfrom what was taught in a ibaraita /i: bActually they saidthat ba son may recite a blessingon behalf of bhis father, and a slave may recite a blessingon behalf of bhis master, and a woman may recite a blessingon behalf of bher husband, but the Sages said: May a curse come to a manwho, due to his ignorance, requires bhis wife and children to recite a blessing on his behalf. /b,From here we may infer: bGranted, if you say thattheir obligation bis by Torah law,one whose obligation bis by Torah law can come and fulfill the obligationof others who are obligated bby Torah law. However, if you saythat their obligation is bby rabbinic law,can one who is obligated bby rabbinic law, come and fulfill the obligationof one whose obligation is bby Torah law? /b,The Gemara challenges this proof: bAnd according to your reasoning,is ba minor obligatedby Torah law to perform mitzvot? Everyone agrees that a minor is exempt by Torah law, yet here the ibaraitasaid that he may recite a blessing on behalf of his father. There must be another way to explain the ibaraita /i. bWith what we are dealing here? With a case wherehis father batea quantity of food that did not satisfy his hunger, a bmeasurefor which one is only obligated bby rabbinic lawto recite Grace after Meals. In that case, one whose obligation bis by rabbinic law can come and fulfill the obligationof another whose obligation bis by rabbinic law. /b,After citing the ihalakhathat one who eats a quantity of food that does not satisfy his hunger is obligated by rabbinic law to recite Grace after Meals, the Gemara cites a related homiletic interpretation. bRav Avira taught, sometimes he said it in the nameof bRabbi Ami, and sometimes he said it in the nameof bRabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written:“The great, mighty and awesome God bwho favors no one and takes no bribe”(Deuteronomy 10:17), byet You,nevertheless, bshow favor to Israel, as it is written: “The Lord shall show favor to youand give you peace” (Numbers 6:26). bHe replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God”(Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; byet they are exacting with themselvesto recite Grace after Meals even if they have eaten bas much as an olive-bulk or an egg-bulk.Since they go beyond the requirements of the law, they are worthy of favor., strongMISHNA: /strong Ezra the Scribe decreed that one who is ritually impure because of a seminal emission may not engage in matters of Torah until he has immersed in a ritual bath and purified himself. This ihalakhawas accepted over the course of many generations; however, many disputes arose with regard to the Torah matters to which it applies. Regarding this, the mishna says: If the time for the recitation of iShemaarrived and boneis impure due to a bseminal emission,he may bcontemplate iShema bin his heart, but neither recites the blessings preceding iShema /i, bnor the blessings following it. Over foodwhich, after partaking, one is obligated by Torah law to recite a blessing, bone recites a blessing afterward, but one does not recite a blessing beforehand,because the blessing recited prior to eating is a requirement by rabbinic law. bAndin all of these instances bRabbi Yehuda says: He recites a blessing beforehand and thereafterin both the case of iShemaand in the case of food., strongGEMARA: /strong bRavina said: That is to say,from the mishna that bcontemplation is tantamount to speech. As if it would enter your mindthat bit is not tantamount to speech,then bwhydoes one who is impure because of a seminal emission bcontemplate?It must be that it is tantamount to speech.,The Gemara rejects this: bBut whatare you saying, that bcontemplation is tantamount to speech?Then, if one who is impure because of a seminal emission is permitted to contemplate, why does he not butterthe words bwith his lips? /b,The Gemara answers: bAs we found atMount bSinai.There one who had sexual relations with a woman was required to immerse himself before receiving the Torah, which was spoken and not merely contemplated. Here, too, it was decreed that one who was impure due to a seminal emission may not recite matters of Torah out loud until he immerses himself., bAnd Rav Ḥisda saidthat the opposite conclusion should be drawn from the mishna: bContemplation is not tantamount to speech, as if it would enter your mindthat bcontemplation is tantamount to speech,then one who is impure because of a seminal emission should iab initio /i, butter iShema bwith his lips. /b,The Gemara challenges this argument: bBut whatare you saying, that bcontemplation is not tantamount to speech?If so, bwhy does he contemplate? Rabbi Elazar said: So thata situation bwill notarise bwhere everyone is engaged inreciting iShema band he sits idlyby.,The Gemara asks: If that is the only purpose, blet him study another chapterand not specifically iShemaor one of the blessings. bRav Adda bar Ahava said:It is fitting that one engage bin a matter in which the community is engaged. /b |
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13. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 23a. עששית שהיתה דולקת והולכת כל היום כלו למוצ"ש מכבה ומדליקה אי אמרת בשלמא הדלקה עושה מצוה שפיר אלא אי אמרת הנחה עושה מצוה האי מכבה ומדליקה מכבה ומגביהה ומניחה ומדליקה מיבעי ליה ועוד מדקא מברכינן אשר קדשנו במצותיו וצונו להדליק נר של חנוכה ש"מ הדלקה עושה מצוה ש"מ,והשתא דאמרינן הדלקה עושה מצוה הדליקה חרש שוטה וקטן לא עשה ולא כלום אשה ודאי מדליקה דא"ר יהושע בן לוי נשים חייבות בנר חנוכה שאף הן היו באותו הנס:,אמר רב ששת אכסנאי חייב בנר חנוכה א"ר זירא מריש כי הוינא בי רב משתתפנא בפריטי בהדי אושפיזא בתר דנסיבי איתתא אמינא השתא ודאי לא צריכנא דקא מדליקי עלי בגו ביתאי:,א"ר יהושע בן לוי כל השמנים כולן יפין לנר ושמן זית מן המובחר אמר אביי מריש הוה מהדר מר אמשחא דשומשמי אמר האי משך נהורי טפי כיון דשמע לה להא דרבי יהושע בן לוי מהדר אמשחא דזיתא אמר האי צליל נהוריה טפי,ואריב"ל כל השמנים יפין לדיו ושמן זית מן המובחר איבעיא להו לגבל או לעשן ת"ש דתני רב שמואל בר זוטרי כל השמנים יפין לדיו ושמן זית מן המובחר בין לגבל בין לעשן רב שמואל בר זוטרא מתני הכי כל העשנים יפין לדיו ושמן זית מן המובחר אמר רב הונא כל השרפין יפין לדיו ושרף קטף יפה מכולם:,א"ר חייא בר אשי אמר רב המדליק נר של חנוכה צריך לברך ורב ירמיה אמר הרואה נר של חנוכה צריך לברך אמר רב יהודה יום ראשון הרואה מברך ב' ומדליק מברך ג' מכאן ואילך מדליק מברך שתים ורואה מברך אחת מאי ממעט ממעט זמן ונימעוט נס נס כל יומי איתיה,מאי מברך מברך אשר קדשנו במצותיו וצונו להדליק נר של חנוכה והיכן צונו רב אויא אמר (דברים יז, יא) מלא תסור רב נחמיה אמר (דברים לב, ז) שאל אביך ויגדך זקניך ויאמרו לך,מתיב רב עמרם הדמאי מערבין בו ומשתתפין בו ומברכין עליו ומזמנין עליו ומפרישין אותו ערום ובין השמשות ואי אמרת כל מדרבנן בעי ברכה הכא כי קאי ערום היכי מברך והא בעינן (דברים כג, טו) והיה מחניך קדוש וליכא אמר אביי ודאי דדבריהם בעי ברכה ספק דדבריהם לא בעי ברכה,והא יו"ט שני דספק דבריהם הוא ובעי ברכה התם כי היכי דלא לזילזולי בה רבא אמר רוב עמי הארץ מעשרין הן:,אמר רב הונא חצר שיש לה ב' פתחים צריכה שתי נרות (ואמר) רבא לא אמרן אלא משתי רוחות אבל מרוח אחת לא צריך מ"ט אילימא משום חשדא חשדא דמאן אילימא חשדא דעלמא אפילו ברוח אחת נמי ליבעי אי חשדא דבני מתא אפי' משני רוחות נמי לא ליבעי לעולם משום חשדא דבני מתא וזימנין דמחלפי בהאי ולא חלפי בהאי ואמרי כי היכי דבהאי פיתחא לא אדליק בהך פיתחא נמי לא אדליק,ומנא תימרא דחיישינן לחשד דתניא אמר רבי שמעון בשביל ארבעה דברים אמרה תורה להניח פיאה בסוף שדהו מפני גזל עניים ומפני ביטול עניים ומפני החשד ומשום (ויקרא יט, ט) בל תכלה מפני גזל עניים שלא יראה בעל הבית שעה פנוייה ויאמר לקרובו עני הרי זו פאה | 23a. bA lantern that continued to burn the entire dayof Shabbat, bat the conclusion of Shabbat one extinguishes it and lights itagain as a Hanukkah light. bGranted, if you saythat blighting accomplishesthe bmitzva,the requirement to extinguish the lantern and relight it in order to fulfill the mitzva of kindling the Hanukkah light bworks out well. However, if you saythat bplacing accomplishesthe bmitzva, thisstatement, which stated that one bextinguishes it and lights it,is imprecise. According to this opinion, bit neededto say: bOne extinguishes it and lifts itfrom its place band sets it down and lights it,as only by placing the lamp in an appropriate place could one fulfill the mitzva of the Hanukkah light. bFurthermore,there is additional proof that lighting accomplishes the mitzva. bFromthe fact bthat we recitethe following blessing over the mitzva of kindling the Hanukkah light: bWho has made us holy through His commandments and has commanded us to light the Hanukkah light,the Gemara suggests: bConclude from thisthat blighting accomplishesthe bmitzva,as it is over lighting that one recites the blessing. The Gemara concludes: Indeed, bconclude from this. /b, bAnd,the Gemara remarks, bnow that we saythat blighting accomplishesthe bmitzva,there are practical ramifications. If ba deaf /b- bmute, an imbecile,or ba minor,all of whom are of limited intellectual capacity and not obligated in mitzvot, bkindledthe Hanukkah light, bhe did nothingin terms of fulfilling the mitzva, even if an adult obligated in mitzvot subsequently set it down in its appropriate place. That is because placing a lit lamp does not constitute fulfillment of the mitzva. The lighting must be performed by a person with full intellectual capacity, obligated in mitzvot. However, ba woman certainly may light, as Rabbi Yehoshua ben Levi said: Women are obligated inlighting bthe Hanukkah light, as they too were included in that miracleof being saved from the decree of persecution., bRav Sheshet said: A guest is obligated inlighting bthe Hanukkah lightin the place where he is being hosted. The Gemara relates that bRabbi Zeira said: At first, when I wasstudying bin the yeshiva, I would participate with iperutot /i,copper coins, btogether with the host [ iushpiza /i],so that I would be a partner in the light that he kindled. bAfter I marriedmy bwife, I said: Now I certainly need notdo so because bthey light on my behalf in my house. /b, bRabbi Yehoshua ben Levi said: All the oils are suitable for theHanukkah blamp, and olive oil is the most selectof the oils. bAbaye said: At first, my Master,Rabba, bwould seek sesame oil,as he said: bThe light ofsesame oil blasts longerand does not burn as quickly as olive oil. bOnce he heard thatstatement of bRabbi Yehoshua ben Levi, he sought olive oilbecause bhe said: Its light is clearer. /b,On a similar note, bRabbi Yehoshua ben Levi said: All the oils are suitable formaking bink, and olive oil is the most select. A dilemma was raised beforethe Sages: What was Rabbi Yehoshua ben Levi’s intention: Did he mean that olive oil is the most select in terms of being the best for use btomix and bkneadwith the soot produced from a fire in manufacturing ink; bordid he mean for use bto smoke,i.e., burning olive oil to produce smoke is the most select method of producing the soot used in manufacturing ink? bComeand bheara resolution to this from that which bRav Shmuel bar Zutrei taught: All oils are suitable for ink, and olive oil is the most select, both to knead and to smoke. Rav Shmuel bar Zutra taught it this way: All types of smoke are good for ink, and olive oil is the most select.Similarly, bRav Huna said: All saps are good forstrengthening the binkcompound, band balsam sap is the best of all. /b, bRav Ḥiyya bar Ashi saidthat bRav said: One who lights a Hanukkah light must recite a blessing. And Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessingbecause the mitzva is not only to kindle the light but to see the light as well. Therefore, there is room to recite a blessing even when seeing them. bRav Yehuda said:On bthe first dayof Hanukkah, the bone who seesburning lights brecites twoblessings, band theone bwho lights recites threeblessings. bFrom there on,from the second day of Hanukkah, btheone bwho lights recites twoblessings, band theone bwho sees recites oneblessing. The Gemara asks: bWhatblessing does he bomiton the other days? The Gemara answers: He bomitsthe blessing of btime:Who has given us life, sustained us, and brought us to this time. The Gemara asks: bAnd let us omitthe blessing of the bmiracle:Who has performed miracles. The Gemara answers: The bmiracle isrelevant on ballof the bdays,whereas the blessing: Who has given us life, is only pertinent to the first time he performs the mitzva each year.,And bwhat blessingdoes one brecite? He recites: Who has made us holy through His commandments and has commanded us to light the Hanukkah light.The Gemara asks: bAnd where did He command us?The mitzva of Hanukkah is not mentioned in the Torah, so how is it possible to say that it was commanded to us by God? The Gemara answers that bRav Avya said:The obligation to recite this blessing is derived bfromthe verse: “ bYou shall not turn asidefrom the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all of Israel to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a divine commandment. bRav Neḥemya saidthat the mitzva to heed the voice of the Elders of Israel is derived from the verse: b“Ask your father, and he will declare unto you, your Elders, and they will tell you”(Deuteronomy 32:7)., bRav Amram raised an objectionfrom that which we learned in a mishna: With regard to bdoubtfully tithed produce [ idemai /i],i.e., grain that was acquired from an iam ha /i’ iaretzabout which there is uncertainty whether or not he tithed it; bone mayuse it bto establish an ieiruv /i,i.e., joining of courtyards and joining of borders, band to establish the merging of alleys, and one recites a blessingbefore and after eating bit, and one invites a quorumfor recitation of Grace after Meals after eating bit.Although the Sages said that one is required to separate tithes from idemai /i, they allowed it to be used for specific purposes and in exigent circumstances. bAndthey said that bone may separatethe tithe from idemaiwhen he is bnaked and at duskShabbat eve, a time when separating tithes from actual untithed produce [ itevel /i] is prohibited. bAnd if you saythat beveryaction instituted by brabbinic ordice requires a blessing,as fulfillment of rabbinic ordices is based on the mitzva: You shall not turn aside, bhere, whenhe bstands naked, howcan he brecite a blessing? Don’t we requirefulfillment of the mitzva: b“Therefore shall your camp be holy;that He see no unseemly thing in you, and turn away from you” (Deuteronomy 23:15)? bAndthe camp bis notholy when one recites a blessing in a state of nakedness. bAbaye said:There is room to distinguish between the cases: In ba casewhere there is a bdefinitemitzva bby rabbinic law, a blessing is required.In a case where there is a brabbinicordice instituted due to buncertaintywith regard to the circumstances, as in the case of idemai /i, which may or may not have been tithed already, ba blessing is not required. /b,The Gemara asks: bIsn’t the second day of a Festivalin the Diaspora a brabbinicordice instituted due to buncertaintywhether the first day or the second is the actual Festival, bandnevertheless ba blessing is required?On the second day of the Festival one recites the same blessings as he does on the first. The Gemara answers: bThere,in the case of the second day of the Festival, the reason that blessings are required is bso that people will not treat it with contempt.If Festival blessings were not required on the second day of the Festival, people would take its sanctity lightly. bRava saidanother reason: iDemaiis not considered to be an ordice instituted by the Sages due to uncertainty. In fact, in bmostcases, an iam ha /i’ iaretztithes.The concern lest they do not tithe is not a full-fledged case of uncertainty. It is merely a case of suspicion for which the Sages did not institute a blessing. That is not the case with regard to the second day of a Festival. Even though it was instituted due to uncertainty, one must recite the Festival blessings. Since it was instituted by the Sages, one is obligated to recite a blessing just as he recites blessings for other rabbinic ordices., bRav Huna said: A courtyard that has two entrances requires two lamps,one lamp at each entrance, so that it will be obvious that the residents of this courtyard light properly. bAnd Rava said: We only said thisin a case where the two entrances face btwodifferent bdirections. However,if they both face in bthe same direction one need notlight at more than one entrance. The Gemara clarifies Rava’s statement: bWhat is the reasonfor this? bIf you saythat it is bbecausethose who see the entrance without a lamp burning will harbor bsuspicionlest he does not kindle the Hanukkah light, bwhose suspicionconcerns us? bIf you saythat the concern is with regard to bthe suspicionof bpeoplewho do not live in the city and are unfamiliar with the courtyard’s tets, bevenwhen both entrances face bthe same direction let them be requiredto light at both entrances because visitors are unaware that there are two entrances to that courtyard. bAnd ifthe concern is with regard to the bsuspicion of the residents ofthat bcity, evenwhen the two entrances face btwodifferent bdirections let them not be requiredto light at both entrances. The local residents know that only one person lives in the courtyard and will assume that if he did not light at one entrance he surely lit at the other. The Gemara answers: bActually,say that it is bbecause of the suspicion of the residents ofthat bcity, and sometimesthey bpass thisentrance band do not pass thatone, band they say: Just as he did not light in this entrance, in thatsecond bentrance he also did not light.In order to avoid suspicion, it is preferable to light at both entrances., bAnd from where do you say that we are concerned about suspicion? As it was taughtin a iToseftathat bRabbi Shimon said: On account of four things the Torah saidthat one should bleave ipe /i’ ia /i,crops for the poor in the corner of his field, specifically bat the end of his field.Only after one has cut virtually the entire field should he leave an uncut corner for the poor. He should not designate an area for ipe /i’ iain the middle of the field in the course of cutting the field. The reasons for this ruling are: bDue to robbing the poor, and due to causing the poor to be idle, and due to suspicion, and due tothe verse: b“You shall not wholly reapthe corner of your field” (Leviticus 23:22). The Gemara explains: bDue to robbing the poor;so bthat the owner of the house will not see a timewhen the field is bunoccupiedand there are no poor people in the area. If he could designate ipe /i’ iaas he wished, there is room to suspect that bhemight bsay to his poor relative: This is ipe /i’ ia /i,in the place and at the time that he chooses. He would thereby conceal the fact that there is ipe /i’ iain his field from other poor people. The result would be that, for all intents and purposes, he robbed ipe /i’ iafrom those with whom he did not share the information. |
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14. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 14a. גסטרא של בית פעור הראנו היכן משה קבור עמדו למעלה נדמה להם למטה למטה נדמה להם למעלה נחלקו לשתי כיתות אותן שעומדים למעלה נדמה להן למטה למטה נדמה להן למעלה לקיים מה שנאמר (דברים לד, ו) ולא ידע איש את קבורתו,ר' חמא בר' חנינא אמר אף משה רבינו אינו יודע היכן קבור כתיב הכא ולא ידע איש את קבורתו וכתיב התם (דברים לג, א) וזאת הברכה אשר ברך משה איש האלהים וא"ר חמא ברבי חנינא מפני מה נקבר משה אצל בית פעור כדי לכפר על מעשה פעור,ואמר רבי חמא ברבי חנינא מאי דכתיב (דברים יג, ה) אחרי ה' אלהיכם תלכו וכי אפשר לו לאדם להלך אחר שכינה והלא כבר נאמר (דברים ד, כד) כי ה' אלהיך אש אוכלה הוא,אלא להלך אחר מדותיו של הקב"ה מה הוא מלביש ערומים דכתיב (בראשית ג, כא) ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם אף אתה הלבש ערומים הקב"ה ביקר חולים דכתיב (בראשית יח, א) וירא אליו ה' באלוני ממרא אף אתה בקר חולים הקב"ה ניחם אבלים דכתיב (בראשית כה, יא) ויהי אחרי מות אברהם ויברך אלהים את יצחק בנו אף אתה נחם אבלים הקב"ה קבר מתים דכתיב (דברים לד, ו) ויקבר אותו בגיא אף אתה קבור מתים,כתנות עור רב ושמואל חד אמר דבר הבא מן העור וחד אמר דבר שהעור נהנה ממנו,דרש ר' שמלאי תורה תחלתה גמילות חסדים וסופה גמילות חסדים תחילתה גמילות חסדים דכתיב ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם וסופה גמילות חסדים דכתיב ויקבר אותו בגיא,דרש רבי שמלאי מפני מה נתאוה משה רבינו ליכנס לא"י וכי לאכול מפריה הוא צריך או לשבוע מטובה הוא צריך אלא כך אמר משה הרבה מצות נצטוו ישראל ואין מתקיימין אלא בא"י אכנס אני לארץ כדי שיתקיימו כולן על ידי,אמר לו הקב"ה כלום אתה מבקש אלא לקבל שכר מעלה אני עליך כאילו עשיתם שנאמר (ישעיהו נג, יב) לכן אחלק לו ברבים ואת עצומים יחלק שלל תחת אשר הערה למות נפשו ואת פושעים נמנה והוא חטא רבים נשא ולפושעים יפגיע,לכן אחלק לו ברבים יכול כאחרונים ולא כראשונים ת"ל ואת עצומים יחלק שלל כאברהם יצחק ויעקב שהן עצומים בתורה ובמצות תחת אשר הערה למות נפשו שמסר עצמו למיתה שנאמר (שמות לב, לב) ואם אין מחני נא וגו',ואת פושעים נמנה שנמנה עם מתי מדבר והוא חטא רבים נשא שכיפר על מעשה העגל ולפושעים יפגיע שביקש רחמים על פושעי ישראל שיחזרו בתשובה ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי, br br big strongהדרן עלך המקנא לאשתו /strong /big br br,מתני׳ big strongהיה /strong /big מביא את מנחתה בתוך כפיפה מצרית ונותנה על ידיה כדי ליגעה,כל המנחות תחילתן וסופן בכלי שרת וזו תחלתה בכפיפה מצרית וסופה בכלי שרת,כל המנחות טעונות שמן ולבונה וזו אינה טעונה לא שמן ולא לבונה כל המנחות באות מן החטין וזו באה מן השעורין מנחת העומר אע"פ שבאה מן השעורין היא היתה באה גרש וזו באה קמח ר"ג אומר כשם שמעשיה מעשה בהמה כך קרבנה מאכל בהמה, big strongגמ׳ /strong /big תניא אבא חנין אומר משום רבי אליעזר (וכל כך למה) כדי ליגעה כדי שתחזור בה אם ככה חסה תורה על עוברי רצונו קל וחומר על עושי רצונו,וממאי משום דחסה הוא דילמא כי היכי דלא תימחק מגילה קסבר | 14a. bthe garrison [ igastera /i] of Beth Peorand said to them: bShow us where Moses is buried.As the men bstood aboveon the upper section of the mountain, bit appeared to themas if the grave was bbelowin the lower section. As they stood bbelow, it appeared to themto be babove. They divided into two groups,one above and one below. To bthose who were standing above,the grave bappeared to themto be bbelow;to those who were standing bbelow,the grave bappeared to them to be above, to fulfill that which is stated: “And no man knows of his graveto this day” (Deuteronomy 34:6)., bRabbi Ḥama, son of Rabbi Ḥanina, says: Even Moses our teacherhimself bdoes not know where he is buried. It is written here: “And no man knows of his grave,” and it is written there: “And this is the blessing wherewith Moses the man of God blessedthe children of Israel before his death” (Deuteronomy 33:1). In other words, even Moses, as he is referred to by the term “man,” does not know his burial place. bAnd Rabbi Ḥama, son of Rabbi Ḥanina, says: For whatreason bwas Moses buried near Beth Peor? In order to atone for the incidentthat transpired at Beth bPeor(Numbers, chapter 25)., bAnd Rabbi Ḥama, son of Rabbi Ḥanina, says: What isthe meaning of that bwhich is written: “After the Lord your God shall you walk,and Him shall you fear, and His commandments shall you keep, and unto His voice shall you hearken, and Him shall you serve, and unto Him shall you cleave” (Deuteronomy 13:5)? bBut is itactually bpossible for a person to follow the Divine Presence? But hasn’t it already been stated: “For the Lord your God is a devouring fire,a jealous God” (Deuteronomy 4:24), and one cannot approach fire.,He explains: bRather,the meaning is bthat one should follow the attributes of the Holy One, Blessed be He.He provides several examples. bJust as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them”(Genesis 3:21), bso too,should byou clothe the naked.Just as bthe Holy One, Blessed be He, visits the sick, as it is writtenwith regard to God’s appearing to Abraham following his circumcision: b“And the Lord appeared unto him by the terebinths of Mamre”(Genesis 18:1), bso too,should byou visit the sick.Just as bthe Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son”(Genesis 25:11), bso too,should byou console mourners.Just as bthe Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valleyin the land of Moab” (Deuteronomy 34:6), bso too,should byou bury the dead. /b,The Gemara discusses the verse: “And the Lord God made for Adam and for his wife bgarments of skin,and clothed them” (Genesis 3:21). bRav and Shmueldisagree as to the meaning of the term “garments of skin.” bOne saysthat these garments were made of bsomething that comes from the skin, and one saysthat these garments were bsomething from which the skin benefits. /b, bRabbi Samlai taught:With regard to the bTorah, its beginning is an act of kindness and its end is an act of kindness. Its beginning is an act of kindness, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them”(Genesis 3:21). bAnd its end is an act of kindness, as it is written: “And he was buried in the valleyin the land of Moab” (Deuteronomy 34:6)., bRabbi Samlai taught: For whatreason bdid Moses our teachergreatly bdesire to enter Eretz Yisrael? Did he need to eat of its produce, or did he need to satisfy himself from its goodness? Rather, thisis what bMoses said: Many mitzvot were commandedto the bJewish people, andsome of bthem can be fulfilled only in Eretz Yisrael,so bI will enter the land in order that they can all be fulfilled by me. /b, bThe Holy One, Blessed be He, said to him: Do you seekto enter the land to perform these mitzvot bfor anyreason bother than to receive a reward? I will ascribe youcredit bas if you had performed themand you will receive your reward, bas it is stated: “Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors”(Isaiah 53:12).,Rabbi Samlai proceeds to expound the verse b“Therefore will I divide him a portion among the great”to mean that he will receive reward. One bmighthave thought that he will receive reward blike the later ones and not like the earlier ones,so bthe verse states: “And he shall divide the spoil with the mighty,”meaning blike Abraham, Isaac, and Jacob, who were mighty in Torah and in mitzvot. “Because he bared his soul unto death,”meaning bhe gave himself over to deathon behalf of the Jewish people, bas it is stated:“Yet now, if You will forgive their sin; band if not, blot me, I prayYou, out of Your book that You have written” (Exodus 32:32)., b“And was numbered with the transgressors,”meaning bthat he was counted among those who died in the desert,for, just like them, he did not enter Eretz Yisrael. b“Yet he bore the sin of many,” as he atoned for the incident of the Golden Calf. “And made intercession [ iyafgia /i] for the transgressors,” as he requested mercy for the sinners of Israelso bthat they should engage in repentance. Andthe word ipegia /imeans bnothing otherthan bprayer, as it is stated: “Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession [ itifga /i] to Me;for I will not hear you” (Jeremiah 7:16).,, strongMISHNA: /strong The husband of the isota bwould bringhis wife’s bmeal-offeringto the priest bin an Egyptian wicker basketmade of palm branches, band he would placethe meal-offering bin her handsfor her to hold throughout the ritual bin order to fatigue her.This might lead her to confess her guilt and not drink the water of a isotaunnecessarily.,The mishna lists differences between this meal-offering and other meal-offerings. Generally, ball meal-offerings,from btheir beginnings,i.e., the moment they are consecrated, banduntil btheir ends,i.e., the moment they are sacrificed, must be bin a service vessel. Butin the case of bthis one, its beginning is in a wicker basket andonly at bits end,immediately before it is offered, is it placed bin a service vessel. /b, bAllother bmeal-offerings require oil and frankincense, and this one requires neither oil nor frankincense.Furthermore, ballother bmeal-offerings are brought from wheat, and this one is brought from barley. Althoughin fact bthe iomermeal-offeringis also bbrought from barley,it is still different in that bit was brought as groats,i.e., high-quality meal. The meal-offering of the isota /i, however, bis brought asunsifted barley bflour. Rabban Gamliel says:This hints that bjust as her actionsof seclusion with another man bwere the actions of an animal, so too her offering is animal food,i.e., barley and not wheat., strongGEMARA: /strong bIt is taughtin a ibaraitathat bAbba Ḥanin says in the name of Rabbi Eliezer: And whyis bso muchdone to her? It is bin order to fatigue her, so that she will retractand confess her guilt and be spared death. And bif the Torah is so protective of those who transgress His will,i.e., the isota /i, who secluded herself with the man she was warned against, then by ia fortiori /iinference He is protective bof those who do His will. /b,The Gemara asks: bAnd from whereis it derived that they attempt to induce her to confess bbecausethe Torah bis protectiveof the isota /i? bPerhapsit is bin order that the scrollof the isota /i, containing the name of God, bwill not be erased.The Gemara responds: Rabbi Eliezer bholds /b |
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