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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 15.9


הִשָּׁמֶר לְךָ פֶּן־יִהְיֶה דָבָר עִם־לְבָבְךָ בְלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת־הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן וְלֹא תִתֵּן לוֹ וְקָרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee.


Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hebrew Bible, Deuteronomy, 15.1-15.8, 15.10-15.12, 15.17, 24.12-24.14 (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׃ 15.8. כִּי־פָתֹחַ תִּפְתַּח אֶת־יָדְךָ לוֹ וְהַעֲבֵט תַּעֲבִיטֶנּוּ דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ׃ 15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.12. כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃ 15.17. וְלָקַחְתָּ אֶת־הַמַּרְצֵעַ וְנָתַתָּה בְאָזְנוֹ וּבַדֶּלֶת וְהָיָה לְךָ עֶבֶד עוֹלָם וְאַף לַאֲמָתְךָ תַּעֲשֶׂה־כֵּן׃ 24.12. וְאִם־אִישׁ עָנִי הוּא לֹא תִשְׁכַּב בַּעֲבֹטוֹ׃ 24.13. הָשֵׁב תָּשִׁיב לוֹ אֶת־הַעֲבוֹט כְּבֹא הַשֶּׁמֶשׁ וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרֲכֶךָּ וּלְךָ תִּהְיֶה צְדָקָה לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 24.14. לֹא־תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ אוֹ מִגֵּרְךָ אֲשֶׁר בְּאַרְצְךָ בִּשְׁעָרֶיךָ׃ 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;" 15.8. but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth." 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." 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’" 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." 15.17. 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." 24.12. And if he be a poor man, thou shalt not sleep with his pledge;" 24.13. thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee; and it shall be righteousness unto thee before the LORD thy God." 24.14. Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates."
2. Hebrew Bible, Exodus, 23.10-23.12, 34.9 (9th cent. BCE - 3rd cent. BCE)

23.11. וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ׃ 23.12. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן־אֲמָתְךָ וְהַגֵּר׃ 34.9. וַיֹּאמֶר אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם־קְשֵׁה־עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ׃ 23.10. And six years thou shalt sow thy land, and gather in the increase thereof;" 23.11. but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard." 23.12. Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed." 34.9. And he said: ‘If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.’"
3. Hebrew Bible, Leviticus, 24.22, 25.3 (9th cent. BCE - 3rd cent. BCE)

24.22. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ 24.22. Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’" 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof."
4. Hebrew Bible, Psalms, 51.11 (9th cent. BCE - 3rd cent. BCE)

51.11. הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי וְכָל־עֲוֺנֹתַי מְחֵה׃ 51.11. Hide Thy face from my sins, and blot out all mine iniquities."
5. Anon., 1 Enoch, 94.7-94.8, 96.4-96.6, 96.8 (3rd cent. BCE - 2nd cent. BCE)

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.] 94.8. Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. 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. 96.5. Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 96.6. Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 96.8. Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.
6. Anon., Jubilees, 2.8-2.10, 4.21, 6.28-6.31, 6.36, 50.1-50.3 (2nd cent. BCE - 2nd cent. BCE)

2.8. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9. And this was the only work (God) created on the second day. 2.10. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.36. These are written and ordained as a testimony for ever. 50.1. And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which is between Elim and Sinai. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: 50.3. but the year thereof have I not told thee till ye enter the land which ye are to possess.
7. Hebrew Bible, Daniel, 9.24 (2nd cent. BCE - 2nd cent. BCE)

9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place."
8. Septuagint, Ecclesiasticus (Siracides), 3.30, 17.20-17.23, 29.12 (2nd cent. BCE - 2nd cent. BCE)

17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads. 29.12. Store up almsgiving in your treasury,and it will rescue you from all affliction;
9. Septuagint, Judith, 10.3-10.5 (2nd cent. BCE - 0th cent. CE)

10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
10. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)

9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”"
11. Mishnah, Gittin, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam."
12. New Testament, Luke, 16.1, 16.8-16.13 (1st cent. CE - 1st cent. CE)

16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon.
13. Tosefta, Peah, 4.12 (1st cent. CE - 2nd cent. CE)

14. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

52b. אין פודין את השבויין יותר על כדי דמיהם מפני תקון העולם הא בכדי דמיהן פודין אע"ג דפרקונה יותר על כתובתה,ורמינהי נשבית והיו מבקשין ממנו עד עשרה בכתובתה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה ר"ש בן גמליאל אומר אם היה פרקונה כנגד כתובתה פודה אם לאו אינו פודה,רבן שמעון בן גמליאל תרי קולי אית ליה:,לקתה חייב לרפאותה: תנו רבנן אלמנה ניזונת מנכסי יתומין וצריכה רפואה הרי היא כמזונות רבן שמעון בן גמליאל אומר רפואה שיש לה קצבה נתרפאת מכתובתה שאין לה קצבה הרי היא כמזונות,אמר רבי יוחנן עשו הקזת דם בארץ ישראל כרפואה שאין לה קצבה קריביה דרבי יוחנן הוה להו איתת אבא דהות צריכה רפואה כל יומא אתו לקמיה דר' יוחנן אמר להו איזילו קוצו ליה מידי לרופא,אמר רבי יוחנן עשינו עצמינו כעורכי הדיינין מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר (ישעיהו נח, ז) ומבשרך לא תתעלם ולבסוף סבר אדם חשוב שאני:, big strongמתני׳ /strong /big לא כתב לה בנין דכרין דיהוו ליכי מינאי אינון ירתון כסף כתובתיך יתר על חולקהון דעם אחוהון חייב שהוא תנאי ב"ד בנן נוקבן דיהוין ליכי מינאי יהוין יתבן בביתי ומיתזנן מנכסי עד דתלקחון לגוברין חייב שהוא תנאי בית דין,את תהא יתבא בביתי ומיתזנא מנכסי כל ימי מיגר אלמנותיך בביתי חייב שהוא תנאי בית דין כך היו אנשי ירושלים כותבין אנשי גליל היו כותבין כאנשי ירושלים אנשי יהודה היו כותבין עד שירצו היורשין ליתן לך כתובתיך לפיכך אם רצו יורשין נותנין לה כתובתה ופוטרין אותה:, big strongגמ׳ /strong /big אמר רבי יוחנן משום רבי שמעון בן יוחאי מפני מה התקינו כתובת בנין דכרין כדי שיקפוץ אדם ויכתוב לבתו כבנו,ומי איכא מידי דרחמנא אמר ברא לירות ברתא לא תירות ואתו רבנן ומתקני דתירות ברתא,הא נמי דאורייתא הוא דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים בשלמא בנים בידיה קיימי אלא בנתיה מי קיימן בידיה,הא קא משמע לן דנלבשה וניכסה וניתיב לה מידי כי היכי דקפצי עלה ואתו נסבי לה ועד כמה אביי ורבא דאמרי תרוייהו עד לעישור נכסי,ואימא דאב לירות דבעל לא לירות אם כן אב נמי מימנע ולא כתב,ואימא היכא דכתב אב לכתוב בעל היכא דלא כתב אב לא לכתוב בעל לא פלוג רבנן,בת בין הבנים נמי תירות כנחלה שויוה רבנן,בת בין הבנות תירות לא פלוג רבנן ותיגבי ממטלטלי ככתובה שויוה רבנן,תטרוף ממשעבדי ירתון תנן ואימא אף על גב דליכא מותר דינר במקום דקא מיעקרא נחלה דאורייתא לא תקינו רבנן,רב פפא איעסק ליה לבריה בי אבא סוראה אזיל למיכתב לה כתובתה שמע יהודה בר מרימר נפק אתא איתחזי ליה כי מטו לפיתחא הוה קא מפטר מיניה אמר ליה ניעול מר בהדאי 52b. bOne does not redeem captives at more than their value.This policy is bfor the betterment of the world,because if captives are ransomed at exorbitant prices, this will encourage their captors to kidnap more people. The Gemara notes: This implies that if the captors seek a ransom binaccordance with btheiractual bvalue one does redeemcaptives, beven thoughthis includes a case where a woman’s bredemptionis bmore than her marriage contract. /b, bAndthe Gemara braises a contradictionfrom a different ibaraita /i, which states: If bshe was taken captive andthe captors bwere seeking fromher husband a ransom of bup to ten times the value of her marriage contract,on the bfirst occasionhe must bredeemher. bFrom thispoint bforward,if he bwantsto bhe redeemsher, but if he does not bwantto redeem her, bhe does nothave to bredeemher. bRabban Shimon ben Gamliel says: Ifthe price of bher ransom was equal to her marriage contract he redeemsher. bIf not,i.e., the price of her ransom was greater than the sum of money guaranteed to her in her marriage contract upon divorce or the death of her husband, bhe does nothave to bredeemher. He can suffice with paying her marriage contract.,The Gemara answers: bRabban Shimon ben Gamliel is ofthe opinion that there are btwo leniencieswith regard to the ihalakhotof redemption. First, he maintains that one does not pay more than the general ransom given for such a captive, and second, a husband does not have to pay more than the sum of his wife’s marriage contract.,§ The mishna taught (51a) that if a woman bwas struckwith illness, her husband is bobligated to heal her,i.e., to pay for her medical expenses. bThe Sages taughtin a ibaraita /i: In the case of ba widowwho bis sustained from the property ofthe borphans and who requires medical treatment,her medical needs bare likeher bsustece,and the orphans must bear the costs. bRabban Shimon ben Gamlieldisagrees and bsays:With regard to btreatment that has a fixedcost, she bis healed from her marriage contract,i.e., the amount is subtracted from her marriage contract. If it is a treatment bthat does not have a fixedcost, bit isconsidered blike sustece. /b, bRabbi Yoḥa said:The Sages bestablishedthat bin Eretz Yisrael, bloodlettingis considered blike a treatment that does not have a fixedcost, and therefore the heirs must pay for that treatment. The Gemara relates: bThe relatives of Rabbi Yoḥa hadto take care of the bwife of their father, who required treatment every day,and therefore her medical expenses were high. bThey came before Rabbi Yoḥato ask him what to do. bHe said to them: Goand bfixa lump bsum with the doctorfor his services. The treatment would then be considered as having a fixed cost, which is deducted from the marriage contract.,Later bRabbi Yoḥa saidin regret: bWe have made ourselves like legal advisors,who help people with their legal claims. The Gemara asks: bAt the outset, what did he hold and ultimately, what did he hold?The Gemara explains: bAt the outset he heldthat one should act in accordance with the verse b“and that you do not hide yourself from your own flesh”(Isaiah 58:7), which indicates that one must help his relatives. bAnd ultimately he heldthat ban important person is different.If a man of stature offers assistance to his family in a manner that causes a loss to another individual, it appears as though he were unfairly favoring his relatives., strongMISHNA: /strong If the husband bdid not write for herin her marriage contract: Any bmale children you will have from me will inherit the money of your marriage contract in addition to their portionof the inheritance bthatthey receive together bwith their brothers,he bisnevertheless bobligatedas though he had written it, bas it is a stipulation of the courtand therefore takes effect even if it is not explicitly stated. Likewise, if he omitted from the marriage contract the sentence: Any bfemale children you will have from me will sit in my house and be sustained from my property until they are taken by men,i.e., until they are married, he bisnevertheless bobligatedas though he had written it, bas ittoo bis a stipulation of the court. /b,Similarly, if he omitted from the marriage contract the clause: bYou will sit in my house and be sustained from my property all the days you liveas ba widow in my house,he bisnevertheless bobligatedas though he had written it, bas it is a stipulation of the court.The mishna comments: bThe residents of Jerusalem would write in this manner,that a widow may remain in her husband’s house throughout her widowhood, and bthe residents of the Galilee would writein this manner as well, blike the inhabitants of Jerusalem.In contrast, bthe residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her,and she must find her own living arrangements and provide for herself., strongGEMARA: /strong bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: For what reason didthe Sages benact the marriage document concerning male children?It was enacted bso that a man willbe willing to btake the initiative and writean agreement to give bhis daughtera dowry baslarge as the portion of his possessions that bhis sonwill receive as an inheritance. The marriage document concerning male children ensures that even if one’s daughter dies and her husband inherits her possessions, the dowry will eventually be inherited by her sons when her husband dies. Since the father of the bride knows that his grandchildren will inherit the dowry, he will give a larger dowry.,The Gemara asks: bAnd is there anythingthat justifies a situation bwhere the Merciful One saysthat bthe son inheritsand bthe daughter does not inherit, andyet bthe Sages came and enacted that the daughter should inherit?The practical effect of their decree is that daughters receive a significant portion of their father’s estate, just like sons.,The Gemara answers: bThis alsoapplies bby Torahlaw, bas it is written: “Take wives for yourselves and bear sons and daughters, and take wives for your sons, and give your daughters to husbands”(Jeremiah 29:6). This verse requires clarification. bGranted, sons are in his hands,i.e., a father can select wives for them, bbut daughters, are they in his powerthat he can select husbands for them? It is not the manner of a woman or her family to court a man.,Rather, the verse bteaches us this, thatthe father bshould dress her and cover her and give her something,i.e., property, bso thatmen bwill take the initiative with her and cometo bmarry her.When the verse instructs fathers to marry off their daughters, it means that they must make efforts to ensure this outcome, including bestowing a dowry. The Gemara asks: bAnd up to how muchmust a father give his daughters? bAbaye and Rava both say: Up to one-tenthof one’s bpropertyshould be handed over to his daughter for her dowry.,The Gemara asks: bButif this is the reason for the institution of the marriage document concerning male children, bsay thatit is only the portion bthebride’s bfathergave as a dowry that her sons bshould inherit,but the money bthe husbandguarantees to pay his wife, they bshould not inherit.The Gemara answers: bIf so,the bride’s bfather will also refrainfrom bwritinga large dowry. If his daughter’s sons will not inherit the husband’s portion of the marriage contract, her father will be reluctant to give generously himself.,The Gemara continues to ask: bButif the concern is that the father will not give, bsaythat in a case bwherethe bfather wrotea large dowry for his daughter, bletthe bhusbandalso bwritethe stipulation in the marriage document concerning male children, and bwhenthe bfather did not writea large dowry, bletthe bhusband not writethis stipulation. The Gemara replies: bThe Sages did not distinguishbetween these cases. Although the main purpose of their enactment was to encourage fathers to provide their daughters with generous dowries, the Sages applied their decree equally to all women, even when the father failed to do so.,The Gemara poses another question: If the aim is to ensure that the money of the marriage contract will remain with the woman’s descendants, in a case when one has ba daughterfrom one woman bamonghis bsonsfrom another woman, the daughter should blikewise inherither mother’s dowry. Why do only male children inherit their mother’s dowry? The Gemara responds: bThe Sages establishedthis enactment as bsimilar tothe ihalakhaof binheritance:Just as a regular inheritance belongs to sons and not daughters, the same applies to the marriage document concerning male children.,The Gemara continues to inquire: Why shouldn’t one at least say that ba daughter among daughters should inherit?If he had a daughter from this wife, and his other children are also daughters, in which case all the daughters divide the inheritance, the daughters of each wife should receive the portion her maternal grandfather gave to her mother. The Gemara again answers: bThe Sages did not distinguishbetween these cases when establishing their decree. The Gemara further asks: bAnd letthe marriage document concerning male children bbe collectedeven bfrom movable property,if that is all the father possesses. The Gemara replies: bThe Sages establishedthis enactment as bsimilar toa regular bmarriage contract,which can be collected only from land.,The Gemara poses yet another question: bLet it be collectedeven bfrom lienedproperty, i.e., property the father sold after he wrote the marriage contract. The Gemara answers that bwe learnedin the mishna: bWill inherit,and one’s heirs do not inherit property that he has sold. The Gemara asks: bButif this is the reason for this enactment, bsaythat it should apply beven though there is no morethan ba dinarbeyond the value of the marriage contract that the father bleft overin his estate. The Sages stated that if no property is left for the inheritance, all the sons share the inheritance equally, in accordance with Torah law. The Gemara answers: bIn a case wheretheir decree bwouldentirely buprootthe ihalakhaof binheritance by Torahlaw, bthe Sages did not enactthe marriage document concerning male children.,The Gemara relates: bRav Pappa,having barranged for his sonto marry into bthe familyof bAbba of Sura, wentto supervise bthe writing ofthe bride’s bmarriage contract. Yehuda bar Mareimar heardthat Rav Pappa was coming, and bcame outto bpresent himself before him,in honor of his arrival. bWhen they came to the entranceof Abba of Sura’s house, Yehuda bar Mareimar btook his leave of him,as he did not wish to enter. Rav Pappa bsaid to him: Let the Master enterinside bwith me. /b
15. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

122b. big strongגמ׳ /strong /big מאי גריעותא דפונדקית אמר רב כהנא פונדקית עובדת כוכבים היתה ומסיחה לפי תומה היתה זה מקלו וזה תרמילו וזה קבר שקברתיו בו וכן תני אבא בריה דרב מניומי בר חייא פונדקית עובדת כוכבים היתה ומסיחה לפי תומה היתה זה מקלו וזה תרמילו וזה קבר שקברתיו בו,והא איה חברנו קאמרי לה כיון דחזיתינהו בכיא אמרו לה איה חברנו אמרה להם מת וקברתיו,תנו רבנן מעשה באדם אחד שבא להעיד על האשה לפני רבי טרפון אמר לו בני היאך אתה יודע בעדות אשה זו אמר אני והוא היינו הולכים בדרך ורדף אחרינו גייס ונתלה בייחור של זית ופשחו והחזיר את הגייס לאחוריו,אמרתי לו אריה יישר כחך אמר לי מנין אתה יודע שאריה שמי כך קורין אותי בעירי יוחנן ברבי יהונתן אריה דמכפר שיחיא לימים חלה ומת והשיא רבי טרפון את אשתו,ורבי טרפון לא בעי דרישה וחקירה והתניא מעשה באדם אחד שבא לפני רבי טרפון להעיד עדות אשה אמר לו בני היאך אתה יודע עדות זו אמר לו אני והוא היינו הולכין בדרך ורדף אחרינו גייס ונתלה בייחור תאנה ופשחו והחזיר את הגייס לאחוריו אמרתי לו יישר כחך אריה אמר לי יפה כוונת לשמי שכך קורין אותי בעירי יוחנן בן יונתן אריה דמכפר שיחיא לימים חלה ומת,אמר לו לא כך אמרת לי יוחנן בן יונתן דמכפר שיחיא אריה אמר ליה לא אלא כך אמרתי לך יוחנן בן יונתן אריה דמכפר שיחיא ודקדק עליו שנים ושלשה פעמים וכיון את דבריו והשיא רבי טרפון את אשתו,תנאי היא דתניא אין בודקין עדי נשים בדרישה וחקירה דברי ר"ע רבי טרפון אומר בודקין,וקמיפלגי בדר' חנינא דאמר רבי חנינא דבר תורה אחד דיני ממונות ואחד דיני נפשות בדרישה וחקירה שנאמר (ויקרא כד, כב) משפט אחד יהיה לכם,ומה טעם אמרו דיני ממונות אין צריכין דרישה וחקירה שלא תנעול דלת בפני לוין,ובמאי קמיפלגי מר סבר כיון דאיכא כתובה למשקל כדיני ממונות דמי ומר סבר כיון דקא שרינן אשת איש לעלמא כדיני נפשות דמי,אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום בעולם שנאמר (ישעיהו נד, יג) וכל בניך למודי ה' ורב שלום בניך:, br br big strongהדרן עלך האשה בתרא וסליקא לה מסכת יבמות /strong /big br br


Subjects of this text:

subject book bibliographic info
abraham (abram) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 176
actions of israelite farmer Brooks, Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah (1983) 156
agricultural matters Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 176
almsgiving Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
anderson, gary Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
anger deSilva, Ephesians (2022) 238
aramaic, quotation from aramaic in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
atonement Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
belief Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
benefaction and civic liturgies Keener, First-Second Corinthians (2005) 214
berman, saul Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
blessing, material Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
bourdieu, pierre Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
calculation Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 122
calendar Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 122
canaan(ites) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 176
charity supervisors Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
christian jew Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 20
christians Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 20
collection, distribution Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
collection, refusal of alms Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
collection by, distribution by Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
compassion, conversion, significance of deSilva, Ephesians (2022) 238
crops Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 176
damascus document Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 21
davies, w. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 176
day of atonement Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
debt, remission of Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
debt-slavery, suspension or annulment Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
dependency Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
devil, the deSilva, Ephesians (2022) 238
discourses of divine law, in biblical literature Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20, 21
divine law, in biblical israel Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20, 21
eleazar Brooks, Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah (1983) 156
elites, creditors Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
essenes Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 20
gift exchange, refusal of Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
gordis, david Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
greek language, semitic influences on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
greek language Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
guidelines, sociorhetorical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
halberstam, chaya Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 21
hebrew language, semitic influences on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
housing, independence, economic Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
ilfa Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 56
immutability, of divine law, and rabbinic rejection of Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
innovation through exegesis in rabbinic sources, through legislation in rabbinic sources Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 56
job, greek language and style of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
jubilee Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
kraemer, david Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
landowners, tenants Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
landowners Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
lefebvre, michael Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
levinson, bernard Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
loans Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
luke, gospel of, greek language and style of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
marius victorinus, greek language and style of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
matthew, gospel of, greek language and style of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
new testament, quotation from Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 41
oppression, of righteous Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
panken, aaron Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
poor, who refuse alms Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
poor Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 56
positive divine law (biblical) Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20, 21
programmatic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
prozbul as legal fiction, as uprooting biblical law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
punishment intergenerational Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
quppa, absence of Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 168
regulations pertaining to Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
rent, remission Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
rhetoric of religious antiquity (rra ) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
sabbath Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 122
sabbatical year Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
satan deSilva, Ephesians (2022) 238
shiffman, pinhas Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
storehouse Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
temple Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
tetragrammaton Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 243
textures, ideological Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures, sacred Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
time Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 122
torah Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
transformation deSilva, Ephesians (2022) 238
uprooting torah law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294
wealth, accumulation of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
wealth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 67
will, as grounding biblical divine law' Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 21
will, as grounding biblical divine law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
yohanan Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 56
zeitlin, solomon Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 294