1. Hebrew Bible, Deuteronomy, 6.7-6.9, 11.19, 16.18, 17.6-17.7, 17.12, 17.14-17.20, 19.1, 19.5, 19.9, 19.14, 19.16-19.21, 21.1, 21.3, 21.5, 21.15, 21.18-21.21, 21.23, 22.14, 22.20-22.22, 22.24, 24.1 (9th cent. BCE - 3rd cent. BCE)
| 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 16.18. שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃ 17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ 17.7. יַד הָעֵדִים תִּהְיֶה־בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 19.1. כִּי־יַכְרִית יְהוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת־אַרְצָם וִירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶם׃ 19.1. וְלֹא יִשָּׁפֵךְ דָּם נָקִי בְּקֶרֶב אַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וְהָיָה עָלֶיךָ דָּמִים׃ 19.5. וַאֲשֶׁר יָבֹא אֶת־רֵעֵהוּ בַיַּעַר לַחְטֹב עֵצִים וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ וּמָצָא אֶת־רֵעֵהוּ וָמֵת הוּא יָנוּס אֶל־אַחַת הֶעָרִים־הָאֵלֶּה וָחָי׃ 19.9. כִּי־תִשְׁמֹר אֶת־כָּל־הַמִּצְוָה הַזֹּאת לַעֲשֹׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כָּל־הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵלֶּה׃ 19.14. לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃ 19.16. כִּי־יָקוּם עֵד־חָמָס בְּאִישׁ לַעֲנוֹת בּוֹ סָרָה׃ 19.17. וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃ 19.18. וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב וְהִנֵּה עֵד־שֶׁקֶר הָעֵד שֶׁקֶר עָנָה בְאָחִיו׃ 19.19. וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 19.21. וְלֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ עַיִן בְּעַיִן שֵׁן בְּשֵׁן יָד בְּיָד רֶגֶל בְּרָגֶל׃ 21.1. כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃ 21.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃ 21.3. וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃ 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ 21.15. כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 21.18. כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 22.14. וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִיא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת־הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא־מָצָאתִי לָהּ בְּתוּלִים׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ | 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 16.18. Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment." 17.6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death." 17.7. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 19.1. When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses;" 19.5. as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live;" 19.9. if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three;" 19.14. Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it." 19.16. If an unrighteous witness rise up against any man to bear perverted witness against him;" 19.17. then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days." 19.18. And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother;" 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee." 19.20. And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee." 19.21. And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." 21.1. If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;" 21.3. And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke." 21.5. And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be." 21.15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;" 21.18. If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;" 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;" 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’" 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear." 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance." 22.14. and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’;" 22.20. But if this thing be true, that the tokens of virginity were not found in the damsel;" 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee." 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," |
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2. Hebrew Bible, Esther, 9.13, 9.27 (9th cent. BCE - 3rd cent. BCE)
| 9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ 9.27. קִיְּמוּ וקבל [וְקִבְּלוּ] הַיְּהוּדִים עֲלֵיהֶם וְעַל־זַרְעָם וְעַל כָּל־הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכָל־שָׁנָה וְשָׁנָה׃ | 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’" 9.27. the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year;" |
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3. Hebrew Bible, Exodus, 13.16, 16.29, 18.22, 21.29, 23.7, 25.18-25.22, 26.1, 31.15, 35.2 (9th cent. BCE - 3rd cent. BCE)
| 13.16. וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃ 16.29. רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃ 18.22. וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ׃ 21.29. וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃ 23.7. מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃ 25.18. וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 25.19. וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת תַּעֲשׂוּ אֶת־הַכְּרֻבִים עַל־שְׁנֵי קְצוֹתָיו׃ 25.21. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל־הָאָרֹן מִלְמָעְלָה וְאֶל־הָאָרֹן תִּתֵּן אֶת־הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 26.1. וְאֶת־הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חֹשֵׁב תַּעֲשֶׂה אֹתָם׃ 26.1. וְעָשִׂיתָ חֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הָאֶחָת הַקִּיצֹנָה בַּחֹבָרֶת וַחֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הַחֹבֶרֶת הַשֵּׁנִית׃ 31.15. שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃ 35.2. וַיֵּצְאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה׃ 35.2. שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהוָה כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת׃ | 13.16. And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’" 16.29. See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’" 18.22. And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee." 21.29. But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death." 23.7. Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked." 25.18. And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover." 25.19. And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof." 25.20. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be." 25.21. And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee." 25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." 26.1. Moreover thou shalt make the tabernacle with ten curtains: of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skilful workman shalt thou make them." 31.15. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death." 35.2. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD; whosoever doeth any work therein shall be put to death." |
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4. Hebrew Bible, Genesis, 1.27, 2.11, 2.24, 21.25, 38.25 (9th cent. BCE - 3rd cent. BCE)
| 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 21.25. וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃ 38.25. הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל־חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר־אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר־נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 21.25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away." 38.25. When she was brought forth, she sent to her father-in-law, saying: ‘By the man, whose these are, am I with child’; and she said: ‘Discern, I pray thee, whose are these, the signet, and the cords, and the staff.’" |
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5. Hebrew Bible, Hosea, 4.4 (9th cent. BCE - 3rd cent. BCE)
| 4.4. אַךְ אִישׁ אַל־יָרֵב וְאַל־יוֹכַח אִישׁ וְעַמְּךָ כִּמְרִיבֵי כֹהֵן׃ | 4.4. Yet let no man strive, neither let any man reprove; For thy people are as they that strive with the priest." |
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6. Hebrew Bible, Job, 40.2 (9th cent. BCE - 3rd cent. BCE)
| 40.2. כִּי־בוּל הָרִים יִשְׂאוּ־לוֹ וְכָל־חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ־שָׁם׃ 40.2. הֲרֹב עִם־שַׁדַּי יִסּוֹר מוֹכִיחַ אֱלוֹהַּ יַעֲנֶנָּה׃ | 40.2. Shall he that reproveth contend with the Almighty? He that argueth with God, let him answer it." |
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7. Hebrew Bible, Leviticus, 18.3, 19.15-19.17, 25.14 (9th cent. BCE - 3rd cent. BCE)
| 18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 19.15. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 25.14. וְכִי־תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל־תּוֹנוּ אִישׁ אֶת־אָחִיו׃ | 18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes." 19.15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour." 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD." 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 25.14. And if thou sell aught unto thy neighbour, or buy of thy neighbour’s hand, ye shall not wrong one another." |
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8. Hebrew Bible, Numbers, 5.8, 15.35, 16.15, 21.8-21.9, 30.15, 35.2-35.5, 35.30 (9th cent. BCE - 3rd cent. BCE)
| 5.8. וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 30.15. וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃ 35.2. וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃ 35.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃ 35.3. וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃ 35.3. כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃ 35.4. וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5. וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃ | 5.8. But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD’S, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him." 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" 16.15. And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’" 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived." 30.15. But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them." 35.2. ’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites." 35.3. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts." 35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about." 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities." 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die." |
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9. Hebrew Bible, Proverbs, 15.12 (9th cent. BCE - 3rd cent. BCE)
| 15.12. לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃ | 15.12. A scorner loveth not to be reproved; He will not go unto the wise." |
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10. Hebrew Bible, Psalms, 18.11 (9th cent. BCE - 3rd cent. BCE)
| 18.11. וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃ | 18.11. And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind." |
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11. Hebrew Bible, 2 Samuel, 3.2, 3.3, 3.4, 3.5, 5.13, 6.23, 7.12, 11.1-12.25, 12.24 (8th cent. BCE - 5th cent. BCE)
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12. Hebrew Bible, Amos, 5.10 (8th cent. BCE - 6th cent. BCE)
| 5.10. They hate him that reproveth in the gate, And they abhor him that speaketh uprightly." |
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13. Hebrew Bible, Isaiah, 29.21 (8th cent. BCE - 5th cent. BCE)
| 29.21. מַחֲטִיאֵי אָדָם בְּדָבָר וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן וַיַּטּוּ בַתֹּהוּ צַדִּיק׃ | 29.21. That make a man an offender by words, and lay a snare for him that reproveth in the gate, And turn aside the just with a thing of nought." |
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14. Hebrew Bible, Judges, 4.4, 6.23, 6.28, 6.32, 6.34, 7.23, 7.25, 8.7 (8th cent. BCE - 5th cent. BCE)
| 4.4. וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִיא׃ 6.23. וַיֹּאמֶר לוֹ יְהוָה שָׁלוֹם לְךָ אַל־תִּירָא לֹא תָּמוּת׃ 6.28. וַיַּשְׁכִּימוּ אַנְשֵׁי הָעִיר בַּבֹּקֶר וְהִנֵּה נֻתַּץ מִזְבַּח הַבַּעַל וְהָאֲשֵׁרָה אֲשֶׁר־עָלָיו כֹּרָתָה וְאֵת הַפָּר הַשֵּׁנִי הֹעֲלָה עַל־הַמִּזְבֵּחַ הַבָּנוּי׃ 6.32. וַיִּקְרָא־לוֹ בַיּוֹם־הַהוּא יְרֻבַּעַל לֵאמֹר יָרֶב בּוֹ הַבַּעַל כִּי נָתַץ אֶת־מִזְבְּחוֹ׃ 6.34. וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃ 7.23. וַיִּצָּעֵק אִישׁ־יִשְׂרָאֵל מִנַּפְתָּלִי וּמִן־אָשֵׁר וּמִן־כָּל־מְנַשֶּׁה וַיִּרְדְּפוּ אַחֲרֵי מִדְיָן׃ 7.25. וַיִּלְכְּדוּ שְׁנֵי־שָׂרֵי מִדְיָן אֶת־עֹרֵב וְאֶת־זְאֵב וַיַּהַרְגוּ אֶת־עוֹרֵב בְּצוּר־עוֹרֵב וְאֶת־זְאֵב הָרְגוּ בְיֶקֶב־זְאֵב וַיִּרְדְּפוּ אֶל־מִדְיָן וְרֹאשׁ־עֹרֵב וּזְאֵב הֵבִיאוּ אֶל־גִּדְעוֹן מֵעֵבֶר לַיַּרְדֵּן׃ 8.7. וַיֹּאמֶר גִּדְעוֹן לָכֵן בְּתֵת יְהוָה אֶת־זֶבַח וְאֶת־צַלְמֻנָּע בְּיָדִי וְדַשְׁתִּי אֶת־בְּשַׂרְכֶם אֶת־קוֹצֵי הַמִּדְבָּר וְאֶת־הַבַּרְקֳנִים׃ | 4.4. And Devora, a prophetess, the wife of Lappidot, she judged Yisra᾽el at that time." 6.23. And the Lord said to him, Peace be to thee; fear not: thou shalt not die." 6.28. And when the men of the city arose early in the morning, behold, the altar of Ba῾al was pulled down, and the Ashera that was by it, was cut down, and the second bullock was offered upon the altar that was built." 6.32. Therefore on that day he called him Yerubba῾al, saying, Let Ba῾al plead against him, because he has pulled down his altar." 6.34. But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him." 7.23. And the men of Yisra᾽el mustered together out of Naftali and out of Asher, and out of all Menashshe, and pursued after Midyan." 7.25. And they took two princes of Midyan, ῾Orev and Ze᾽ev; and they slew ῾Orev on the rock ῾Orev, and Ze᾽ev they slew at the winepress of Ze᾽ev, and pursued Midyan, and brought the heads of ῾Orev and Ze᾽ev to Gid῾on on the other side of the Yarden." 8.7. And Gid῾on said, Therefore when the Lord has delivered Zevaĥ and Żalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers." |
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15. Hebrew Bible, 1 Chronicles, 3.1-3.2, 17.11 (5th cent. BCE - 3rd cent. BCE)
| 3.1. וּבֶן־שְׁלֹמֹה רְחַבְעָם אֲבִיָּה בְנוֹ אָסָא בְנוֹ יְהוֹשָׁפָט בְּנוֹ׃ 3.1. וְאֵלֶּה הָיוּ בְּנֵי דָויִד אֲשֶׁר נוֹלַד־לוֹ בְּחֶבְרוֹן הַבְּכוֹר אַמְנֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִית שֵׁנִי דָּנִיֵּאל לַאֲבִיגַיִל הַכַּרְמְלִית׃ 3.2. הַשְּׁלִשִׁי לְאַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר הָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית׃ 3.2. וַחֲשֻׁבָה וָאֹהֶל וּבֶרֶכְיָה וַחֲסַדְיָה יוּשַׁב חֶסֶד חָמֵשׁ׃ 17.11. וְהָיָה כִּי־מָלְאוּ יָמֶיךָ לָלֶכֶת עִם־אֲבֹתֶיךָ וַהֲקִימוֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יִהְיֶה מִבָּנֶיךָ וַהֲכִינוֹתִי אֶת־מַלְכוּתוֹ׃ | 3.1. Now these were the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;" 3.2. the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;" 17.11. And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom." |
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16. Hebrew Bible, 2 Chronicles, 29.16 (5th cent. BCE - 3rd cent. BCE)
| 29.16. וַיָּבֹאוּ הַכֹּהֲנִים לִפְנִימָה בֵית־יְהוָה לְטַהֵר וַיּוֹצִיאוּ אֵת כָּל־הַטֻּמְאָה אֲשֶׁר מָצְאוּ בְּהֵיכַל יְהוָה לַחֲצַר בֵּית יְהוָה וַיְקַבְּלוּ הַלְוִיִּם לְהוֹצִיא לְנַחַל־קִדְרוֹן חוּצָה׃ | 29.16. And the priests went in unto the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad to the brook Kidron." |
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17. Anon., Jubilees, 50.8 (2nd cent. BCE - 2nd cent. BCE)
| 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. |
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18. Cicero, On The Nature of The Gods, 2.19 (2nd cent. BCE - 1st cent. BCE)
| 2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit. |
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19. Dead Sea Scrolls, Damascus Covenant, 2.2, 6.19, 8.5, 9.2-9.8, 9.16-9.23, 10.5-10.6, 10.21, 14.15, 16.10-16.12 (2nd cent. BCE - 1st cent. CE)
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20. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.2, 6.19, 8.5, 9.2-9.8, 9.16-9.23, 10.5-10.6, 10.21, 14.15, 16.10-16.12 (2nd cent. BCE - 1st cent. CE)
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21. Dead Sea Scrolls, Temple Scroll, 57.11 (2nd cent. BCE - 1st cent. CE)
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22. Septuagint, Ecclesiasticus (Siracides), 19.13-19.17, 20.2, 28.2 (2nd cent. BCE - 2nd cent. BCE)
| 19.13. Question a friend, perhaps he did not do it;but if he did anything, so that he may do it no more. 19.14. Question a neighbor, perhaps he did not say it;but if he said it, so that he may not say it again. 19.15. Question a friend, for often it is slander;so do not believe everything you hear. 19.16. A person may make a slip without intending it. Who has never sinned with his tongue? 19.17. Question your neighbor before you threaten him;and let the law of the Most High take its course. 20.2. How much better it is to reprove than to stay angry!And the one who confesses his fault will be kept from loss. 20.2. A proverb from a fools lips will be rejected,for he does not tell it at its proper time. 28.2. Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray. 28.2. for its yoke is a yoke of iron,and its fetters are fetters of bronze; |
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23. Josephus Flavius, Jewish Antiquities, 4.209, 4.212-4.213, 4.215, 4.219, 4.223, 4.225 (1st cent. CE - 1st cent. CE)
| 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.215. Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. |
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24. Josephus Flavius, Jewish War, 1.408-1.415, 2.286, 2.454, 2.456-2.457 (1st cent. CE - 1st cent. CE)
| 1.408. 5. And when he observed that there was a city by the seaside that was much decayed (its name was Strato’s Tower) but that the place, by the happiness of its situation, was capable of great improvements from his liberality, he rebuilt it all with white stone, and adorned it with several most splendid palaces, wherein he especially demonstrated his magimity; 1.409. for the case was this, that all the seashore between Dora and Joppa, in the middle, between which this city is situated, had no good haven, insomuch that every one that sailed from Phoenicia for Egypt was obliged to lie in the stormy sea, by reason of the south winds that threatened them; which wind, if it blew but a little fresh, such vast waves are raised, and dash upon the rocks, that upon their retreat the sea is in a great ferment for a long way. 1.411. 6. Now, although the place where he built was greatly opposite to his purposes, yet did he so fully struggle with that difficulty, that the firmness of his building could not easily be conquered by the sea; and the beauty and ornament of the works were such, as though he had not had any difficulty in the operation; for when he had measured out as large a space as we have before mentioned, he let down stones into twentyfathom water, the greatest part of which were fifty feet in length, and nine in depth, and ten in breadth, and some still larger. 1.412. But when the haven was filled up to that depth, he enlarged that wall which was thus already extant above the sea, till it was two hundred feet wide; one hundred of which had buildings before it, in order to break the force of the waves, whence it was called Procumatia, or the first breaker of the waves; but the rest of the space was under a stone wall that ran round it. On this wall were very large towers, the principal and most beautiful of which was called Drusium, from Drusus, who was son-in-law to Caesar. 1.413. 7. There were also a great number of arches, where the mariners dwelt; and all the places before them round about was a large valley, or walk, for a quay [or landing-place] to those that came on shore; but the entrance was on the north, because the north wind was there the most gentle of all the winds. At the mouth of the haven were on each side three great Colossi, supported by pillars, where those Colossi that are on your left hand as you sail into the port are supported by a solid tower; but those on the right hand are supported by two upright stones joined together, which stones were larger than that tower which was on the other side of the entrance. 1.414. Now there were continual edifices joined to the haven, which were also themselves of white stone; and to this haven did the narrow streets of the city lead, and were built at equal distances one from another. And over against the mouth of the haven, upon an elevation, there was a temple for Caesar, which was excellent both in beauty and largeness; and therein was a Colossus of Caesar, not less than that of Jupiter Olympius, which it was made to resemble. The other Colossus of Rome was equal to that of Juno at Argos. So he dedicated the city to the province, and the haven to the sailors there; but the honor of the building he ascribed to Caesar, and named it Caesarea accordingly. 1.415. 8. He also built the other edifices, the amphitheater, and theater, and marketplace, in a manner agreeable to that denomination; and appointed games every fifth year, and called them, in like manner, Caesar’s Games; and he first himself proposed the largest prizes upon the hundred ninety-second olympiad; in which not only the victors themselves, but those that came next to them, and even those that came in the third place, were partakers of his royal bounty. 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.454. And thus were all these men barbarously murdered, excepting Metilius; for when he entreated for mercy, and promised that he would turn Jew, and be circumcised, they saved him alive, but none else. This loss to the Romans was but light, there being no more than a few slain out of an immense army; but still it appeared to be a prelude to the Jews’ own destruction 2.456. for indeed it so happened that this murder was perpetrated on the Sabbath day, on which day the Jews have a respite from their works on account of Divine worship. 2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys. |
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25. Mishnah, Bava Batra, 10.2 (1st cent. CE - 3rd cent. CE)
| 10.2. A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure." |
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26. Mishnah, Sanhedrin, 8.4 (1st cent. CE - 3rd cent. CE)
| 8.4. If his father wants [to have him punished], but not his mother; or his father does not want [to have him punished] but his mother does, he is not treated as a ‘wayward a rebellious son’, unless they both desire it. Rabbi Judah said: “If his mother is not fit for his father, he does not become a ‘wayward and rebellious son”. If one of them [his father or his mother] had a hand cut off, or was lame, mute, blind or deaf, he cannot become a “wayward and rebellious son”, because it says “his father and mother shall take hold of him” (Deut. 21:19) not those with a hand cut off; “and bring him out”, not lame parents; “and they shall say”, and not mute parents; “this our son”, and not blind parents; “he will not obey our voice” (Deut. 21:20), and not deaf parents. He is warned in the presence of three and beaten. If he transgresses again after this, he is tried by a court of twenty three. He cannot be sentenced to stoning unless the first three are present, because it says, “this our son” (Deut. 21:20), [implying], this one who was whipped in your presence. If he [the rebellious son] fled before his trial was completed, and then his pubic hair grew in fully, he is free. But if he fled after his trial was completed, and then his pubic hair grew in fully, he remains liable." |
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27. Mishnah, Sotah, 6.3 (1st cent. CE - 3rd cent. CE)
| 6.3. For it would have been logical: Now if the first evidence [that the woman had secluded herself with the man], which does not prohibit her [to her husband] for all time, is not established by fewer than two witnesses, is it not logical that the final evidence [that she had been defiled] which does prohibit her to him for all time, should not be established by fewer than two witnesses! Scripture states, “And there is no witness against her” (Numbers 5:13) whatever testimony there may be against her [is believed]. And now with respect to the first evidence [about her seclusion with the man] there is an a fortiori (kal vehomer) argument: Now if the final evidence [regarding her being defiled], which prohibits her to her husband for all time, is established by one witness, is it not logical that the first evidence, which does not prohibit her to him for all time, should be established by one witness! Scripture states, “Because he has found some unseemly matter in her” (Deuteronomy 24:1), and elsewhere [Scripture] states, “By the mouth of two witnesses ... shall the matter be established” (Deuteronomy 19:15); just as the “matter” mentioned in this latter case must be based on the testimony of two witnesses, so also here [in the case of the suspected woman] the “matter” must be based on the testimony of two witnesses." |
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28. New Testament, 1 Corinthians, 5.1-5.13, 12.2 (1st cent. CE - 1st cent. CE)
| 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 5.8. Therefore let us keepthe feast, not with old yeast, neither with the yeast of malice andwickedness, but with the unleavened bread of sincerity and truth. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 5.12. For what haveI to do with also judging those who are outside? Don't you judge thosewho are within? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. |
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29. New Testament, 1 Timothy, 5.19 (1st cent. CE - 1st cent. CE)
| 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. |
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30. New Testament, 2 Corinthians, 13.1 (1st cent. CE - 1st cent. CE)
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31. New Testament, Acts, 17.26-17.31 (1st cent. CE - 2nd cent. CE)
| 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. |
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32. New Testament, Galatians, 1.16, 4.6 (1st cent. CE - 1st cent. CE)
| 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! |
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33. New Testament, Hebrews, 10.28 (1st cent. CE - 1st cent. CE)
| 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. |
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34. New Testament, Romans, 1.9, 2.11, 3.17-3.18, 5.4, 8.14-8.16, 8.26, 11.13 (1st cent. CE - 1st cent. CE)
| 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 2.11. For there is no partiality with God. 3.17. The way of peace, they haven't known. 3.18. There is no fear of God before their eyes. 5.4. and perseverance, proven character; and proven character, hope: 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; |
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35. New Testament, Mark, 10.2-10.12 (1st cent. CE - 1st cent. CE)
| 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. |
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36. New Testament, Matthew, 5.31-5.32, 5.47, 6.7, 18.15-18.18, 19.3-19.9, 19.12 (1st cent. CE - 1st cent. CE)
| 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. |
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37. Seneca The Younger, Letters, 6.1 (1st cent. CE - 1st cent. CE)
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38. Tosefta, Demai, 2.10, 2.13 (1st cent. CE - 2nd cent. CE)
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39. Tosefta, Sanhedrin, 11.6-11.7 (1st cent. CE - 2nd cent. CE)
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40. Anon., Sifre Deuteronomy, 219 (2nd cent. CE - 4th cent. CE)
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41. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE)
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42. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE)
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43. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 160b. זה פשוט וחתום זה מקושר והעד שנים עדים שלשה הא כיצד שנים לפשוט שלשה למקושר,ואיפוך אנא מתוך שנתרבה בקשריו נתרבה בעדיו,רפרם אמר מהכא (ירמיהו לב, יא) ואקח את ספר המקנה את החתום המצוה והחקים ואת הגלוי ואקח את ספר המקנה זה פשוט את החתום זה מקושר ואת הגלוי זה פשוט שבמקושר,המצוה והחקים אלו דברים שבין פשוט למקושר הא כיצד זה עדיו שנים וזה עדיו שלשה זה עדיו מתוכו וזה עדיו מאחוריו,ואיפוך אנא מתוך שנתרבה בקשריו נתרבה בעדיו,רמי בר יחזקאל אמר מהכא (דברים יט, טו) על פי שנים עדים או על פי שלשה עדים יקום דבר אם תתקיים עדותן בשנים למה פרט לך בשלשה לומר לך שנים לפשוט שלשה למקושר,ואיפוך אנא מתוך שנתרבה בקשריו נתרבה בעדיו,והני להכי הוא דאתו כל חד וחד למילתיה הוא דאתא לכדתניא (ירמיהו לב, מד) שדות בכסף יקנו וכתוב בספר וחתום עצה טובה קא משמע לן ואקח את ספר המקנה הכי הוה מעשה על פי שנים עדים או על פי שלשה עדים להקיש שלשה לשנים בפלוגתא דרבי עקיבא ורבנן,אלא מקושר מדרבנן וקראי אסמכתא בעלמא,וטעמא מאי תקינו רבנן מקושר אתרא דכהני הוו והוו קפדי טובא ומגרשי נשייהו ועבדי רבנן תקנתא אדהכי והכי מיתבא דעתייהו,התינח גיטין שטרות מאי איכא למימר כדי שלא תחלק בין גיטין לשטרות,היכן עדים חותמין רב הונא אמר בין קשר לקשר ורב ירמיה בר אבא אמר אחורי הכתב וכנגד הכתב מבחוץ,אמר ליה רמי בר חמא לרב חסדא לרב הונא דאמר בין קשר לקשר קא סלקא דעתין בין קשר לקשר מגואי והא ההוא מקושר דקאתא לקמיה דרבי ואמר רבי אין זמן בזה אמר ליה רבי שמעון ברבי לרבי שמא בין קשריו מובלע פלייה וחזייה ואם איתא אין זמן בזה ואין עדים בזה מיבעי ליה,אמר ליה מי סברת בין קשר לקשר מגואי לא בין קשר לקשר מאבראי,וניחוש דלמא זייף וכתב מאי דבעי וחתימי סהדי,דכתיב ביה שריר וקיים,וניחוש דלמא כתב מאי דבעי והדר כתב שריר וקיים אחרינא חד שריר וקיים כתבינן תרי שריר וקיים לא כתבינן,וליחוש דלמא מחיק ליה לשריר וקיים וכתב מאי דבעי והדר כתב שריר וקיים הא אמר ר' יוחנן תלויה מקויימת כשרה | 160b. bthisis referring to ban ordinarydocument. When the verse states: b“And seal them,” thisis referring to ba tieddocument. The next phrase, “and call witnesses [ iveha’ed edim /i],” which more literally would be translated: And have witnesses bear witness, is interpreted as follows: b“And have bear witness [ iveha’ed /i],”this indicates the need for btwowitnesses, as the term “witness [ ied /i]” in the Torah generally refers to two witnesses. As to the word b“witnesses [ iedim /i],”this additional term indicates the need for bthreewitnesses. bHow so?How can the verse call for both two witnesses and three witnesses? Rabbi Ḥanina explains: bTwowitnesses are required bfor an ordinarydocument, and bthreeare required bfor a tieddocument.,The Gemara questions this explanation: bBut Ican just as well breverseit, requiring two witnesses for a tied document and three for an ordinary one. The Gemara answers: bSincethe tied document requires bmoreto be done bwith regard to its ties,it stands to reason that it requires bmoreto be done bwith regard to its witnesses,requiring three rather than two., bRafram saysthat there is a different source for two kinds of documents, bfrom here: “So I took the deed of the purchase, that which was sealed, the terms and conditions, and that which was open”(Jeremiah 32:11). When the verse states: b“So I took the deed of the purchase,” thisis referring to ban ordinarydocument. When it states: b“That which was sealed,” thisis referring to ba tieddocument. When it states: b“And that which was open,” thisis referring to the bordinary,unfolded part bof a tieddocument.,Rafram continues: With regard to the phrase: b“The terms and conditions,” these are the matters thatdistinguish ban ordinarydocument bfrom a tiedone. bHow so?What are the details that differentiate the two types of documents? bThisone, the ordinary document, has btwo witnesses, and thatone, the tied document, has bthree witnesses.And in bthisone, the ordinary document, bits witnessesare signed binside it,on the front side, while in bthatone, the tied document, bits witnessesare signed bon the back of it. /b,The Gemara questions this explanation: bBut Ican just as well breverseit, requiring two witnesses for a tied document and three for an ordinary one. The Gemara answers: bSincethe tied document requires bmoreto be done bwith regard to its ties,it stands to reason that it requires bmoreto be done bwith regard to its witnesses,requiring three rather than two., bRami bar Yeḥezkel saidthat there is a different source for two sets of ihalakhotfor two types of documents bfrom here: “At the mouth of two witnesses or at the mouth of three witnesses shall a matter be established”(Deuteronomy 19:15). bIfwitnesses’ btestimony is established with twowitnesses, bwhydid the verse bspecify for youthat it is also established bwith three,which is self-evident? Rather, this verse serves bto tell youthat there is a requirement for btwowitnesses bfor an ordinarydocument, and a requirement for bthreewitnesses bfor a tieddocument.,The Gemara questions this explanation: bBut Ican just as well breverseit, requiring two witnesses for a tied document and three for an ordinary one. The Gemara answers: bSincethe tied document requires bmoreto be done bwith regard to its ties,it stands to reason that it requires bmoreto be done bwith regard to its witnesses,requiring three rather than two.,The Gemara asks: bAndis it so that btheseverses bare coming for thispurpose, to teach that there are two types of documents? But beach and every oneof them bcomes for itsown bpurpose.The first verse comes bfor that which is taughtin a ibaraita /i: When the verse states: b“They shall buy fields for money, and subscribe the deeds, and seal them,and call witnesses” (Jeremiah 32:44), it is merely to bteach us good advice,that people should carefully document their purchases in order to provide permanent proof of purchase. When the verse states: b“So I took the deed of the purchase”(Jeremiah 32:11), bthis wasmerely how that bincidentoccurred, and the phrase is not intended to teach any ihalakhot /i. When the verse states: b“At the mouth of two witnesses or at the mouth of three witnessesshall a matter be established” (Deuteronomy 19:15), this is stated in order bto juxtapose threewitnesses bwith twowitnesses for several reasons, as delineated bin the dispute between Rabbi Akiva and the Rabbis( iMakkot5b).,The Gemara explains: bRather,the entire institution of the btieddocument is brabbinicin origin, bandall these bversesthat were cited above by various iamora’imwere intended as bmere supportfor the concept of a tied document, as opposed to actual sources.,The Gemara asks: bAnd what is the reasonthat bthe Sages institutedthe btieddocument? The Gemara explains: There was ba place where there weremany bpriests, and they were very quick tempered, and they wouldseek to bdivorce their wivesimpetuously. The ihalakhais that a priest may not marry a divorcée, even his own ex-wife. These priests, who acted impetuously, often regretted having divorced their wives. bAndtherefore, bthe Sages instituted an ordicethat the bill of divorce for these people should be of the tied format, which is a long, drawn-out process, hoping that bmeanwhile, their composure would be regainedand they would reconsider their decision to divorce.,The Gemara asks: This bworks out wellfor bbills of divorce,but bwhat can be saidwith regard to other bdocuments?Why is this procedure used for other documents as well? The Gemara answers: This was instituted bso that you should not differentiate between bills of divorce andother bdocuments. /b,§ bWhere do the witnesses signon a tied document? bRav Huna says:They sign bbetween each tiedfold. bAnd Rav Yirmeya bar Abba says:They sign bon the back of the writtenside, taking care that the signatures are exactly bopposite the writing, on the outside. /b, bRami bar Ḥama said to Rav Ḥisda: According to Rav Huna, who saysthat the witnesses sign bbetween each tiedfold, it benters our mindthat he meant bbetween each tiedfold bon the insideof the document. bButthis is difficult, as there was ba certain tieddocument bthat came before RabbiYehuda HaNasi, band RabbiYehuda HaNasi, not realizing it was tied, bsaid: There is no date on thisdocument, so it is not valid. Then, bRabbi Shimon, son of RabbiYehuda HaNasi, bsaid to RabbiYehuda HaNasi: bPerhapsthe date is bhidden between the tiedfolds. Rabbi Yehuda HaNasi bopened it and sawthat the date was in fact between the tied folds. bAnd if it is sothat the witnesses sign between each tied fold on the inside of the document, Rabbi Yehuda HaNasi bshould havehad two objections, and said: bThere is no date on thisdocument, band there arealso bno witnessessigned bon thisdocument.,Rav Ḥisda bsaid to him: Do you maintainthat Rav Huna meant that the witnesses sign bbetween the tiedfolds bon the inside? No,he meant bbetween the tiedfolds bon the outsideof the document.,The Gemara questions Rav Huna’s opinion: bBut let us be concernedthat bperhapsthe party holding the document bfalsifiedsome information band wrote whatever he wanted. Andthis is a concern, as there are already bwitnesses signedon the document. In an ordinary document the witnesses sign immediately following the text, so there is no possibility of adding to the text. A tied document has part of its text written in the folds, but also has a part written on the face of the document on the unfolded paper, before or after the text in the folded part. If the witnesses sign between the folds there is the possibility of writing additional text in the unfolded section.,The Gemara explains: The case is one bwhere it is written inthe document: Everything is bconfirmed and established.That is, every folded document must contain this formula at the end of the text, to prevent forgery, as any writing after this formula would be disregarded.,The Gemara questions this explanation: bBut let us be concernedthat bperhapsthe holder of the document bwrote whatever he wanted and afterward wrote anothertime: Everything is bconfirmed and established.The Gemara explains: bWe writeonly bonedeclaration of: Everything is bconfirmed and established; we do not write twodeclarations of: Everything is bconfirmed and established.Therefore, anything written after the first declaration would be rejected, even if followed by a repetition of the declaration.,The Gemara questions further: bBut letthere be ba concernthat bperhapsthe holder of the document berasedthe declaration: Everything is bconfirmed and established, andthen bwrote whatever he wantedover the erasure, band afterward wrotethe declaration: Everything is bconfirmed and established.The Gemara responds: How could this happen? bDoesn’t Rabbi Yoḥa say:A document that includes ba suspendedcorrection of text inserted between lines of the document, which is bverifiedat the end of the document, bis valid; /b |
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44. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 2b. וטמא מת תולדותיהן לאו כיוצא בהן דאילו אב מטמא אדם וכלים ואילו תולדות אוכלין ומשקין מטמא אדם וכלים לא מטמא,הכא מאי אמר רב פפא יש מהן כיוצא בהן ויש מהן לאו כיוצא בהן,ת"ר ג' אבות נאמרו בשור הקרן והשן והרגל,קרן מנלן דת"ר (שמות כא, כח) כי יגח אין נגיחה אלא בקרן שנאמר (מלכים א כב, יא) ויעש לו צדקיה בן כנענה קרני ברזל ויאמר כה אמר ה' באלה תנגח את ארם וגו' ואומר (דברים לג, יז) בכור שורו הדר לו וקרני ראם קרניו בהם עמים ינגח,מאי ואומר וכי תימא דברי תורה מדברי קבלה לא ילפינן ת"ש בכור שורו הדר לו,והאי מילף הוא גילוי מילתא בעלמא הוא דנגיחה בקרן הוא,אלא מהו דתימא כי פליג רחמנא בין תם למועד ה"מ בתלושה אבל במחוברת אימא כולה מועדת היא,ת"ש בכור שורו הדר לו וגו',תולדה דקרן מאי היא נגיפה נשיכה רביצה ובעיטה,מאי שנא נגיחה דקרי לה אב דכתיב כי יגח נגיפה נמי כתיב (שמות כא, לה) כי יגוף האי נגיפה נגיחה היא דתניא פתח בנגיפה וסיים בנגיחה לומר לך זו היא נגיפה זו היא נגיחה,מאי שנא גבי אדם דכתיב כי יגח ומאי שנא גבי בהמה דכתיב כי יגוף,אדם דאית ליה מזלא כתיב כי יגח בהמה דלית לה מזלא כתיב כי יגוף,ומלתא אגב אורחיה קמ"ל דמועד לאדם הוי מועד לבהמה ומועד לבהמה לא הוי מועד לאדם,נשיכה תולדה דשן היא לא שן יש הנאה להזיקה הא אין הנאה להזיקה,רביצה ובעיטה תולדה דרגל היא לא רגל הזיקה מצוי הני אין הזיקן מצוי,אלא תולדותיהן לאו כיוצא בהן דאמר רב פפא אהייא,אילימא אהני מאי שנא קרן דכוונתו להזיק וממונך ושמירתו עליך הני נמי כוונתן להזיק וממונך ושמירתן עליך,אלא תולדה דקרן כקרן וכי קאמר רב פפא אשן ורגל,שן ורגל היכא כתיבי דתניא (שמות כב, ד) ושלח זה הרגל וכן הוא אומר (ישעיהו לב, כ) משלחי רגל השור והחמור,ובער זו השן וכן הוא אומר (מלכים א יד, י) כאשר יבער | 2b. band one who is impurewith impurity imparted by a human bcorpse.A person, a vessel, or food that is rendered impure through contact with an item classified as a primary category of ritual impurity is characterized as a subcategory. In that domain, btheir subcategories are dissimilar to them, asany person or item classified as ba primary categoryof ritual impurity bimpurifies a person andimpurifies any bvesselswith which it comes into contact, bwhilea person or item classified as ba subcategory of ritual impurity impurifies food or drink, but does not impurify a person or vessels. /b,After determining that there are instances where the legal status of subcategories is like that of primary categories, e.g., Shabbat, and there are instances where the legal status of subcategories is dissimilar to that of primary categories, e.g., ritual impurity, the Gemara asks: bHere,with regard to the laws of damages, bwhatis the relationship between the primary categories and their subcategories? bRav Pappa said: There are, amongthe primary categories of damage, some whose subcategories bare similar to them, and there are, among them,some whose subcategories bare dissimilar to them. /b,§ Seeking to clarify Rav Pappa’s statement, the Gemara cites a ibaraitathat delineates the primary categories of damage. bThe Sages taughtin a ibaraita /i: bThree primary categoriesof damage bwere statedin the Torah bwith regard to an ox.An ox causes damage in three ways, and each is classified as a distinct primary category of damage represented by a part of the body of the ox: There is bthecategory of bGoring [ ikeren /i],literally, horn. This is referring to an ox goring a person or an animal and causing damage. bAndthere is bthecategory of bEating [ ishen /i],literally, tooth. This is referring to one’s ox causing damage by consuming another person’s produce. bAndthere is bthecategory of bTrampling [ iregel /i],literally, foot. This is referring to an ox trampling another person’s belongings and causing damage. These are classified as primary categories because they are mentioned explicitly in the Torah.,The Gemara elaborates: bFrom where do wederive the primary category of bGoring?The source is bas the Sages taughtin a ibaraita /i: The verse states: “And bifan ox bgoresa man or a woman” (Exodus 21:28); and bgoring isperformed bonlywith ba horn, as it is stated: “And Zedekiah, son of Chenaanah, made himself horns of iron, and said: So says the Lord: With these shall you gore the Arameans,until they are consumed” (I Kings 22:11). bAndthe verse also bstates: “His firstborn bull, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the nations”(Deuteronomy 33:17).,The Gemara interrupts its citation of the ibaraitaand asks: bWhatis the purpose of citing the additional verse introduced with the term: bAndthe verse also bstates?The Gemara answers: bAnd if you would saythat the first verse cited is not a legitimate source as it is a verse from the Prophets, and bwe do not derive Torah matters from the texts of the tradition,i.e., Prophets and Writings, bcomeand bhearproof from the Torah: b“His firstborn bull, majesty is his.” /b,The Gemara rejects the possibility that the reason a second verse was cited is that the primary category of Goring cannot be derived from a verse in the Prophets: bBut is thisa halakhic bderivation? It is a mere disclosure of the matter, that goring isperformed bwith a horn.A verse in the Prophets can certainly serve as a source for that disclosure., bRather,the reason the ibaraitacites a second verse is blest you say,based on the first verse, that bwhen the Merciful One distinguishes betweenliability for damage caused by ban innocuousox, for which the owner is liable to pay half of the damages for the first three times that it gores, bandliability for damage caused by ba forewarnedox, which already gored three times and whose owner was cautioned to prevent the ox from goring, for which he is liable to pay the full damages, bthat statementapplies only to damage caused bwith a detachedhorn, like the horn of Zedekiah described in the verse, e.g., if an animal held a detached horn in its mouth and caused damage with it; bbutfor damage that an ox caused bwitha horn battachedto its head, bsaythat in ballcases the legal status of the ox bisthat of ba forewarnedox and its owner is liable to pay for all of the damage.,Therefore, the ibaraitasays: bComeand bheara proof from another verse: b“His firstborn bull, majesty is his,and his horns are the horns of the wild ox; with them he shall gore the nations,” where the reference is to a horn attached to the ox’s head. Evidently, when an ox gores with its own horns there is a distinction between an innocuous ox and a forewarned ox.,The Gemara resumes its citation of the ibaraita /i: bWhat is a subcategory of Goring?It includes any action that an ox performs with its body with the objective of inflicting damage: bPushing [ inegifa /i], biting, crouchingupon items with the objective of inflicting damage, band kicking. /b,The Gemara asks: bWhat is differentabout bgoring that it is characterizedas ba primary categoryof damage, bas it is writtenexplicitly in the verse: “And bifan ox bgoresa man or a woman” (Exodus 21:28); accordingly, inegifa /ishould balsobe characterized as a primary category, bas it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)? The Gemara answers: bThis inegifa /imentioned in the verse, bisactually a reference to bgoring, as it is taughtin a ibaraitathat the verses states: “And if one man’s ox hurts [ iyiggof] the ox of another…or if it is known that the ox was a goring ox in time past” (Exodus 21:35–36). The verse bbeganits description of the case bwiththe term inegifaandit bconcluded withthe term bgoring to say to youthat in this context the two terms describe the same action: bThisaction bis inegifa /iand bthissame action bis goring. /b,The Gemara asks: If the two terms are interchangeable, bwhat is different with regard toan ox goring ba person that it is written:“And bifan ox bgoresa man or a woman” (Exodus 21:28), band what is different with regard toan ox goring ban animal that it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)?,The Gemara explains: With regard to ba person, who hasthe bingenuityto defend himself and is not easily injured, bit is written: “Ifan ox bgores,”a term indicating an attack of greater force. With regard to ban animal, which does not havethe bingenuityto defend itself and is more easily injured, bit is written: “Ifan ox bhurts [ iyiggof],”a term indicating an attack of lesser force. The term iyiggofis related to the term imagefa /i, meaning plague. The Torah employs that term with regard to the goring of an animal to indicate that when an animal is gored, regardless of the force of the blow, it will likely result in its death., bAndthe Torah’s use of these terms bteaches us a matter in passing:Because the effort required for the ox to gore a person to death is greater than the effort required for the ox to gore an animal to death, the ihalakhais bthatan ox that is bforewarned with regard togoring ba person isalso bforewarned with regard to an animal. Butan ox that is bforewarned with regard to an animal is not forewarned with regard to a person. /b,The Gemara questions the classification in the ibaraitaof biting, crouching, and kicking as subcategories of Goring: Isn’t bbiting a subcategory of Eating,as the animal both eats and bites with its teeth? The Gemara answers: bNo,in cases included in the primary category of bEating, there is pleasurefor the animal binthe course of bitscausing bdamage.In bthiscase of damage caused by biting, bthere is nointrinsic bpleasurefor the animal binthe course of the bdamagethat bitcauses, as when the ox bites forcefully, the exclusive objective of the action is to cause damage.,The Gemara asks: Aren’t bcrouchingupon items band kickingitems in order to damage them each ba subcategory of Trampling,as the animal crouches by bending its legs and kicks with its feet? The Gemara answers: bNo,in cases included in the primary category of Trampling, the bdamage is commonplace,as it is caused in the course of the animal’s walking; in bthesecases of crouching and kicking, the bdamage is not commonplace,as animals do not typically kick or crouch upon utensils.,After citing the subcategories listed in the ibaraita /i, the Gemara resumes its analysis of the statement of Rav Pappa: bButwith regard to the statement bthat Rav Pappa said: There are among themsome whose subcategories bare dissimilar to them, to whichprimary category was Rav Pappa referring?, bIf we saythat his reference was bto thesesubcategories of Goring, bwhat is differentabout bGoringthat defines it as a unique primary category? What is different is bthatthe bobjectiveof the ox’s action bis to cause damage, andthe ox is byour property, andresponsibility for bits safeguarding,to prevent it from causing damage, is incumbent bupon you,its owner. In bthesesubcategories of Goring, i.e., pushing [ inegifa /i], biting, crouching, and kicking, bas well,the bobjectiveof the oxen’s actions bis to cause damage, andthe oxen are byour property, andresponsibility for btheir safeguarding,to prevent your oxen from causing damage, is incumbent bupon you. /b, bRather,it is apparent that the status of ba subcategory of Goring is likethat of the primary category of bGoring, and when Rav Pappa says:There are among them some whose subcategories are dissimilar to them, he was referring bto Eating and Trampling. /b,The Gemara asks: bWhere are Eating and Trampling writtenin the Torah that led them to be classified as primary categories? The Gemara answers: The source is bas the Sages taughtin a ibaraita /i: The verse states: “If a man causes a field or vineyard to be eaten, and he sends forth his animal, and it consumed in the field of another” (Exodus 22:4). The two parts of the verse are referring to different categories: b“And he sends forth,” this isa reference to btheprimary category of bTrampling,as sending forth results in the animal trampling another’s produce and damaging it, band likewise it states:“Happy are you that sow beside all waters bthat send forth the feet of the ox and the donkey”(Isaiah 32:20). Clearly the term “send forth” is a reference to trampling by the feet of the animal., b“And it consumed,” this isa reference to btheprimary category of bEating, and likewise it states:“And I will utterly sweep away the house of Jeroboam, bas one consumes with /b |
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45. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE)
| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is bsuspect with regard to tithe. And whoare the Sages referred to here as bthe Rabbis?It is bRabbi Yehuda,as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. bAndthe other bone says: One who is suspect with regard to tithe is suspect with regard toproduce of the bSabbaticalYear. bAnd whoare the Sages referred to here as bthe Rabbis?It is bRabbi Meir. /b, bAs it is taughtin a ibaraita( iTosefta /i, iDemai2:4): With regard to ban iam ha’aretz /i,i.e., one who is unreliable with regard to ritual impurity and tithes, bwho accepts upon himselfthe commitment to observe bthe mattersassociated with iḥaverstatus,i.e., that he will be stringent in all matters observed by iḥaverim /i, including iteruma /i, tithes, and iḥalla /i, and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy bbutsubsequently he bwas suspected with regard to one matterin which others saw him act improperly, bhe is suspected with regard to the entire Torah.This is the bstatement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b,It is also taught in a ibaraita( iTosefta /i, iDemai2:4): With regard to ba convert who accepted upon himselfupon his conversion bmatters of Torah,i.e., all of the mitzvot, beven if he is suspect with regard to one matteralone, bhe is suspect with regard to the entire Torah, and he isconsidered blike a Jewish transgressor [ imeshummad /i],who habitually transgresses the mitzvot. The Gemara explains that the practical bdifferenceresulting from the fact that he is considered like a Jewish transgressor is bthat if he betrothsa woman, bhis betrothal isa valid bbetrothal,and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., bThe Sages taughtin a ibaraita /i: In the case of bone who comes to accept upon himselfthe commitment to observe bthe mattersassociated with iḥaverstatus except for one matter,which he does not wish to observe, bhe is not accepted,and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of ba gentile who comes toconvert and takes upon himself to baccept the words of Torah except for one matter, he is not acceptedas a convert. bRabbi Yosei, son of Rabbi Yehuda, says: Evenif he refuses to accept bone detail of rabbinic law,he is not accepted.,The ibaraitacontinues: bAnd similarly,in the case of ba Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated:“He among the sons of Aaron, bthat sacrifices the blood of the peace offerings,and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to btheTemple bservice, which is handedover bto the sons of Aaron, any priest who does not admit to itin its entirety bhas no share in the priesthood. /b,The Gemara continues on a similar topic. bThe Sages taughtin a ibaraita /i: In the case of bone who comes to accept upon himselfa commitment to observe bthe mattersassociated with iḥaverstatus, if we have seen that he practicessuch matters bin private, within his home, he is accepted, and afterward he is taughtthe precise details of being a iḥaver /i. bBut ifwe have bnotseen him act as a iḥaverin his home, bhe is taughtfirst band afterward accepted. Rabbi Shimon ben Yoḥai says: Whetherin bthiscase bor thatcase, bhe isfirst baccepted, and hethen bcontinues to learn inthe busual manner,i.e., as a iḥaverhe learns from others how to behave., bThe Sages taughtin a ibaraita /i: An iam ha’aretzwho wishes to become a iḥaver bis acceptedfirst bwith regard to hands,i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, band afterward he is acceptedas trustworthy bfor purityin general. bAnd if he says: Iwish to bacceptpurity bonly with regard to hands, he is acceptedfor this. If he wishes to bacceptupon himself the stringencies of a iḥaver bwith regard to ritual purity but he does not acceptupon himself the stringencies bwith regard to hands,i.e., to wash his hands, which is a simple act, bhe is not accepted even for purityin general., bThe Sages taughtin a ibaraita /i: bUntil when is he accepted,i.e., how much time must elapse before he is considered trustworthy as a iḥaver /i? bBeit Shammai say: With regard to liquids, thirty days. With regard toimpurity of bclothing,about which iḥaverimwould be careful as well, btwelve months. And Beit Hillel say: Bothwith regard to bthis,liquids, band that,clothing, he must maintain the practice bfor twelve monthsbefore he is fully accepted as a iḥaver /i.,The Gemara raises a difficulty: bIf so, this isone bofthe rare cases of bthe leniencies of Beit Shammai and of the stringencies of Beit Hillel,and yet it is not included in tractate iEduyyot /i, which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. bRather,the text of the ibaraitamust be emended so that it reads: bBeit Hillel say: Bothwith regard to bthis,liquids band that,clothing, he must maintain the practice bfor thirtydays before he is fully accepted as a iḥaver /i.,§ The Gemara provides ba mnemonicto remember the topics from here until the end of the chapter: iḤaver /i; student; sky-blue dye [ itekhelet /i]; tax; return;tax bcollector; by himself. /b, bThe Sages taughtin a ibaraita /i: bOne who comes to accept upon himselfa commitment to observe bthe mattersassociated with iḥaverstatus must acceptit bin the presence of three iḥaverim /i. But his children andthe bmembers of his household are not required to acceptthe status of iḥaverseparately bin the presence of three iḥaverim /i. Rabban Shimon ben Gamliel says: Even his children andthe bmembers of his household must acceptthe status of iḥaver bin the presence of three iḥaverim /i, because a iḥaver /i, who accepted ithimself in the presence of three others, bis not comparable to the son of a iḥaver /i,who bacceptedthat status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., bThe Sages taughtin a ibaraita /i: bOne who comes to accept upon himselfa commitment to observe bthe mattersassociated with iḥaverstatus must acceptit bin the presence of three iḥaverim /i, and even a Torah scholarwho wishes to become a iḥaver bmust acceptthe status of iḥaver bin the presence of three iḥaverim /i.But ban elder who sitsand studies Torah bin a yeshiva is not required to acceptthe status of iḥaver bin the presence of three iḥaverim /i, as he already accepted it upon himself from the moment he satand dedicated himself to study Torah in yeshiva. bAbba Shaul says: Even a Torah scholar is not required to acceptthe status of iḥaver bin the presence of three iḥaverim /i; and not onlydoes he have the status of iḥaverwithout an explicit declaration in the presence of three iḥaverim /i, bbut otherscan bacceptthat they wish to become a iḥaver bin his presence. /b, bRabbi Yoḥa says: This mishna,i.e., the ruling that a Torah scholar must declare his intent to become a iḥaverin the presence of three iḥaverim /i, bwas taught in the days of the son of Rabbi Ḥanina ben Antigonus.At that time, bRabbi Yehuda and Rabbi Yosei were uncertain abouta certain bmatter of ritual purity. The Sages senta delegation of their students bto the son of Rabbi Ḥanina ben Antigonusand told them to bgoand btell him to examinethis matter. The students bfound him while he was carryingitems that were ritually bpure.The son of Rabbi Ḥanina ben Antigonus bseated Sages from his ownyeshiva bnext tothe students who came to ask the question, because he did not trust these students to keep his items pure. bAnd he stood and examinedthe matter.,The students returned and bcame and told Rabbi Yehuda and Rabbi Yoseithat the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of iamei ha’aretz /i. bRabbi Yehuda said to themin anger: bThis one’s father,i.e., Rabbi Ḥanina ben Antigonus, bdegraded Torah scholarsby not trusting them with matters of ritual purity. And bhe too,the son of Rabbi Ḥanina ben Antigonus, bdegrades Torah scholars. /b, bRabbi Yosei said to him: Let the honor of the elder,i.e., both the father and son, bbe left in its place.He did not act in this manner to degrade Torah scholars. bRather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves,and they decided bthat they will not pass ritually pureitems bto anyother bperson.Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., bThe Sages taughtin a ibaraita /i: In the case of ba iḥaverthat died, his wife and children and members of his household retain their presumptivestatus buntil they are suspectedof engaging in inappropriate deeds. bAnd similarly,in the case of ba courtyard in which one sells sky-blue dye, it retains its presumptivestatus as a place in which fit sky-blue dye is sold buntil it is disqualifieddue to the merchant’s unscrupulous behavior., bThe Sages taughtin a ibaraita /i: bTheformer bwife an iam ha’aretzwholater bmarries a iḥaver /i, and likewise the daughter of an iam ha’aretzwho marries a iḥaver /i, and likewise the slave of an iam ha’aretzwho is sold to a iḥaver /i, must all acceptupon themselves a commitment to observe bthe mattersassociated with iḥaverstatus. Butwith regard to btheformer bwife of a iḥaverwholater bmarries an iam ha’aretz /i, and likewise the daughter of a iḥaverwho marries an iam ha’aretz /i, and likewise the slave of a iḥaverwho was sold to an iam ha’aretz /i,these people bneed not acceptupon themselves a commitment to observe bthe mattersassociated with iḥaverstatus iab initio /i,as each of them is already accustomed to behave as a iḥaver /i.,The ibaraitacontinues: bRabbi Meir says: They too must acceptupon themselves a commitment to observe bthe mattersassociated with iḥaverstatus iab initio /i. And similarly, Rabbi Shimon ben Elazar wouldillustrate this point and bsay in the name of Rabbi Meir:There was ban incident involving a certain woman who married a iḥaverand would tie [ ikoma’at /i] for him phylacteries on his hand,and she later bmarried a tax collector and would tie for him tax seals on his hand,which shows that her new husband had a great influence on her level of piety. |
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46. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 2b. לפי שאין בקיאין לשמה,רבא אמר לפי שאין עדים מצויין לקיימו,מאי בינייהו איכא בינייהו דאתיוהו בי תרי אי נמי ממדינה למדינה בארץ ישראל,אי נמי באותה מדינה במדינת הים,ולרבה דאמר לפי שאין בקיאין לשמה ליבעי תרי מידי דהוה אכל עדיות שבתורה עד אחד נאמן באיסורין,אימור דאמרינן עד אחד נאמן באיסורין כגון חתיכה ספק של חלב ספק של שומן דלא איתחזק איסורא,אבל הכא דאיתחזק איסורא דאשת איש הוי דבר שבערוה ואין דבר שבערוה פחות משנים,רוב בקיאין הן ואפילו לר"מ דחייש למיעוטא סתם ספרי דדייני מיגמר גמירי ורבנן הוא דאצרוך והכא | 2b. It is bbecausethe people who live overseas bare not expertsin writing a bill of divorce bfor her sake.It is not sufficient for a bill of divorce to be written in a technically correct manner. It must also be written for the sake of the man and the woman who are divorcing. Therefore, when the witness comes before the court and says that it was written and signed in his presence, he is testifying that the writing and the signing of the bill of divorce were performed for the sake of the man and woman in question., bRava saysa different reason: It is bbecause there are no witnesses available to ratify it.Since the bill of divorce was written in a distant place, it is possible that the husband, or someone else, might later claim that the bill of divorce is a forgery. For this reason the agent must say that the bill of divorce was written and signed in his presence, a declaration that bars any subsequent objection on the part of the husband.,The Gemara asks: bWhat isthe difference bbetweenthese two explanations? The Gemara answers: bThere isa difference bbetween themwith regard to a case bwhere twopeople bbroughtthe bill of divorce. In this case, two witnesses are available to ratify the bill of divorce if someone objects to its validity. bAlternatively,the difference concerns a case where the agent brings the bill of divorce bfromone bregion toanother bregion within Eretz Yisrael.Here there is no concern that the bill of divorce might not have been written for her sake, as the residents of Eretz Yisrael are aware of this requirement. However, witnesses are not necessarily available to confirm the document., bAlternatively,there is a difference between the two explanations in a case where the agent brings the bill of divorce bwithin thatsame bregion in a country overseas.According to the opinion of Rabba, who says the concern is that the people there might not know that the document must be written for her sake, this problem is equally relevant in this case. However, according to the opinion of Rava, who says that the reason is because witnesses are not available, if the bill of divorce is brought in the same region then the witnesses will be available to ratify it.,The Gemara asks: bAnd according tothe opinion of bRabba, who saidthat the reason is bbecause they are not expertsin writing a bill of divorce bfor her sake, let us require twowitnesses to testify about this, bjust as isthe case bwith regard to all testimonies in the Torah.The Gemara answers: bOne witness is deemed credible with regard to prohibitions.In other words, if there is uncertainty as to whether a matter is prohibited or permitted, in the case of the heretofore married woman, the testimony of one witnesses is sufficient.,The Gemara asks: One can bsay that we say one witness is deemed credible with regard to prohibitionsin a case bsuch aswhere there is ba pieceof fat, and it is buncertainif it is forbidden bfat[iḥelev/b] and buncertainif it is permitted bfat.In this situation the piece can be rendered permitted by a single witness, bas there is no presumptionthat it is bforbidden.Therefore, as there is an uncertainty, and one witness said it is permitted fat, he is deemed credible., bHowever, here, where there is a presumptionthat this woman is bforbidden, asshe is ba married woman,a status she retains until it is established that she has received a bill of divorce, if so, this bis a matter of forbidden sexual relations, andthe general principle is that bthere is no matterof testimony bfor forbidden sexual relationsthat can be attested to by bfewer than twowitnesses.,The Gemara answers: Rabba’s concern is not equivalent to a case of uncertainty, as bmostJewish people bare expertsin the requirement that a bill of divorce must be written for the woman’s sake. bAndthis is so beven according tothe opinion of bRabbi Meir, who isgenerally bconcerned about a minorityin a matter of forbidden sexual relations. In this case Rabbi Meir concedes that one need not be concerned for the minority, as bordinary judicial scribes,who write bills of divorce, bare learnedin this ihalakha /i, and know that a bill of divorce must be written for the woman’s sake. bAnd it is the Sages who requiredtestimony about this matter, as an extra precaution. bAnd here,with regard to this testimony |
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47. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
| 16b. big strongגמ׳ /strong /big ת"ר אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה בש"א צריכה שני עדים על כל תשמיש או תשמש לאור הנר ובה"א דיה בשני עדים כל הלילה,תניא אמרו להם ב"ש לב"ה לדבריכם ליחוש שמא תראה טיפת דם כחרדל בביאה ראשונה ותחפנה שכבת זרע בביאה שניה,א"ל ב"ה אף לדבריכם ליחוש עד שהרוק בתוך הפה שמא נימוק והולך לו,אמרו להם לפי שאינו דומה נימוק פעם אחת לנימוק שתי פעמים,תניא א"ר יהושע רואה אני את דברי ב"ש אמרו לו תלמידיו רבי כמה הארכת עלינו אמר להם מוטב שאאריך עליכם בעוה"ז כדי שיאריכו ימיכם לעוה"ב,אמר ר' זירא מדברי כולם נלמד בעל נפש לא יבעול וישנה,רבא אמר בועל ושונה כי תניא ההיא לטהרות,תניא נמי הכי בד"א לטהרות אבל לבעלה מותרת ובד"א שהניחה בחזקת טהרה אבל הניחה בחזקת טמאה לעולם היא בחזקתה עד שתאמר לו טהורה אני,א"ר אבא א"ר חייא בר אשי אמר רב בדקה בעד ואבד אסורה לשמש עד שתבדוק מתקיף לה ר' אילא אילו איתא מי לא משמשה ואע"ג דלא ידעה השתא נמי תשמש,א"ל רבא זו מוכיחה קיים וזו אין מוכיחה קיים,א"ר יוחנן אסור לאדם שישמש מטתו ביום אמר רב המנונא מאי קרא שנאמר (איוב ג, ג) יאבד יום אולד בו והלילה אמר הורה גבר לילה ניתן להריון ויום לא ניתן להריון ריש לקיש אמר מהכא (משלי יט, טז) בוזה דרכיו ימות,ור"ל האי קרא דר' יוחנן מאי דריש ביה מבעי ליה לכדדריש רבי חנינא בר פפא דדריש ר' חנינא בר פפא אותו מלאך הממונה על ההריון לילה שמו ונוטל טפה ומעמידה לפני הקב"ה ואומר לפניו רבש"ע טפה זו מה תהא עליה גבור או חלש חכם או טיפש עשיר או עני,ואילו רשע או צדיק לא קאמר כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה וגו',ור' יוחנן א"כ נכתוב קרא גבר הורה מאי הורה גבר לילה ניתן להריון ויום לא ניתן להריון,ור' יוחנן האי קרא דר"ל מאי דריש ביה מבעי לי' לכדכתיב בספר בן סירא שלשה שנאתי וארבעה לא אהבתי שר הנרגל בבית המשתאות ואמרי לה שר הנרגן ואמרי לה שר הנרגז,והמושיב שבת במרומי קרת והאוחז באמה ומשתין מים והנכנס לבית חבירו פתאום אמר רבי יוחנן ואפילו לביתו,אמר רבי שמעון בן יוחאי ארבעה דברים הקב"ה שונאן ואני איני אוהבן הנכנס לביתו פתאום ואצ"ל לבית חבירו והאוחז באמה ומשתין מים | 16b. strongGEMARA: /strong The mishna teaches that according to Beit Shammai it is permitted to engage in intercourse by the light of a lamp. In this regard, bthe Sages taughtin a ibaraita /i: bEven thoughthe Sages bsaidwith regard to bone who engages in intercourse by the light of a lamp,that bthis is disgraceful, Beit Shammai say: A woman is requiredto examine herself with btwo cloths,once before and once after beachact of bintercourse, orshe must bengage in intercourse by the light of a lamp. And Beit Hillel say:It is bsufficientfor her to examine herself bwith two cloths throughout the night,once before the first act of intercourse and once after the final act of intercourse.,It bis taughtin a ibaraitathat bBeit Shammai said to Beit Hillel: According to your statementthat a woman may engage in intercourse several times in one night without an examination between each act of intercourse, blet us be concerned lest she will see,i.e., emit, ba drop of blood the size of a mustardseed bduring the firstact of bintercourse,and will thereby become impure, band semen from the secondact of bintercourse will cover it.Since the examination after the last act of intercourse will not reveal the drop of blood, the woman will erroneously think she is pure., bBeit Hillel said to themin response: bEven according to your statement, let us be concernedthat bwhile the salivawas still bin the mouth,i.e., while the blood was in her vagina, bperhaps it was squashed and disappeared.Even if she examines herself after each act of intercourse, as mandated by Beit Shammai, it is possible that the semen of that act covered the blood, and it will not be revealed by the examination.,Beit Shammai bsaid toBeit Hillel: One cannot compare the two situations, bas a squasheddrop of blood after the woman has engaged in intercourse bonce is not similar to a squasheddrop of blood after the woman has engaged in intercourse btwice,and therefore our concern is more reasonable.,It bis taughtin a ibaraitathat bRabbi Yehoshua said: I seeas correct bthe statement of Beit Shammaiin this case. bHis students said to him:Our bteacher, how you have weighed [ ihe’erakhta /i] us downwith this stringent ruling. Rabbi Yehoshua bsaid to them: It is preferable that I weigh you down in this world, so thatyou do not sin by engaging in prohibited intercourse, i.e., so that byour days in the World-to-Come will be lengthened [ isheya’arikhu /i]. /b,§ bRabbi Zeira says: From the statements of all of them,i.e., both Beit Shammai, who permit engaging in intercourse a second time only after an examination, and Beit Hillel, who rule that the second examination must be performed only after the final act of intercourse of the night, bwe can learnthat their dispute relates only to that which is permitted after the fact. But ba pious person [ iba’al nefesh /i] should not engage in intercourse and repeathis act without an examination between each act., bRava says:Even a pious person bmay engage in intercourse and repeatthe act without an examination in between, as bwhen that ibaraita bis taught,it is referring btoa woman who handles bpure items.But with regard to intercourse with her husband, there is no cause for concern., bThisopinion bis also taughtin a ibaraita /i: bIn whatcase bis this statement said,i.e., that a woman must examine herself before and after every act of intercourse according to Beit Shammai, or before the first act and after the last act, according to Beit Hillel? It was said bwith regard toa woman who handles bpure items; buta woman bis permitted to her husbandeven without any examination, and he is not required to ask her if she is pure. bBut in whatcase bis thislenient bstatement said? Whenher husband traveled and bleft her with the presumptive status of ritual purity. Butif he bleft her with the presumptive status of ritual impurity,she remains bforever in her presumptive statusof impurity buntil she says to him: I am pure. /b,§ bRabbi Abba saysthat bRabbi Ḥiyya bar Ashi saysthat bRav says:If a woman bexaminedherself at night bwith a cloth, andthe cloth bwasthen immediately blost, it is prohibited for her to engage in intercourseagain buntil she examinesherself with another cloth, as perhaps there was blood on the cloth that was lost. bRabbi Ila objects to this: Ifthis cloth bwere intact,i.e., if it were not lost, bcouldn’tthis woman bengage in intercoursewith her husband that night, on the basis that she will examine the cloth only the following day, bandisn’t this the ihalakha beven though she does not knowat the time of intercourse whether there is blood on the cloth? bNow too,although the cloth is lost, blet her engage in intercoursewith her husband., bRava said to him:There is a difference between the two cases, as when the cloth is intact, bthiswoman’s bproof exists,and if she discovers on the following day that she was impure they will be obligated to bring sin offerings for engaging in intercourse in a state of ritual impurity. bButwith regard to bthatwoman who lost her cloth, bher proof does not exist,and therefore they will never know if they require atonement.,§ bRabbi Yoḥa says: It is prohibited for a person to engage in intercourse by day. Rav Hamnuna says: What is the versefrom which this is derived? bAs it is stated: “Let the day perish on which I was born, and the night on which it was said: Conceived is a man-child”(Job 3:3). It is derived from here that bnighttime is meant for conception, but daytime is not meant for conception. Reish Lakish saysthat the proof is bfrom here: “But he who despises his ways shall die”(Proverbs 19:16). One might see something unpleasing in his wife in the daylight and come to despise her.,The Gemara asks: bAnd how does Reish Lakish interpret this versecited bby Rabbi Yoḥa?The Gemara answers that bhe requiresthat verse bfor that which Rabbi Ḥanina bar Pappa taught. As Rabbi Ḥanina bar Pappa interpretedthat verse in the following manner: bThat angel that is appointed over conception is called: Night. Andthat angel btakesthe bdropof semen from which a person will be formed band presents it before the Holy One, Blessed be He, and says before Him: Master of the Universe, what will be of this drop?Will the person fashioned from it be bmighty or weak?Will he be bclever or stupid?Will he be bwealthy or poor? /b,The Gemara notes: bButthis angel bdoes not say:Will he be bwicked or righteous?This is bin accordance witha statement bof Rabbi Ḥanina, as Rabbi Ḥanina said: Everything is in the hand of Heaven, except for fear of Heaven.People have free will to serve God or not, bas it is stated: “And now, Israel, what does the Lord your God ask of you other than to fearthe Lord your God” (Deuteronomy 10:12). The fact that God asks of the Jewish people to fear Him indicates that it is a person’s choice to do so.,The Gemara explains: bAnd Rabbi Yoḥaderives two ihalakhotfrom the verse “and the night on which it was said: Conceived is a man-child,” as he holds as follows: bIf so,i.e., if it is referring only to the statement of the angel, blet the verse write:And the night that said: bA man-child is conceived. Whatis the meaning of: b“Conceived is a man-child”?It is derived from the juxtaposition of the word “night” and the word “conceived” that bnighttime is meant for conception but daytime is not meant for conception. /b,The Gemara asks: bAnd Rabbi Yoḥa, how does he interpret that versecited bby Reish Lakish?The Gemara answers that Rabbi Yoḥa brequiresthat verse: “But he who despises his ways shall die,” btoteach bthat which is written in the book of ben Sira: Threepeople bI have hated, and a fourth I have not loved: A minister who frequents [ ihanirgal /i] drinking houses,as he disgraces himself and leads himself to ruin and death; band some saya different version of the text: bA minister who chats [ ihanirgan /i]in drinking houses; band some saya third version: bA minister who is short-tempered [ ihanirgaz /i]when in drinking houses.,That is the first that he hated. bAndthe others are bone who dwells at the highest point of the city,where everyone sees him; band one who holdshis bpenis and urinates. Andthe fourth, whom he has not loved, is bone who enters the house of another suddenly,without warning. bRabbi Yoḥa says: Andthis includes bevenone who comes binto hisown bhousewithout prior warning, as the members of his household might be engaged in private activities.,The Gemara cites a similar saying. bRabbi Shimon ben Yoḥai says: Four matters the Holy One, Blessed be He, hates, and I do not love them,and they are: bOne who enters his house suddenly, and needless to sayone who suddenly enters bthe house of another; and one who holdshis bpenis and urinates; /b |
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48. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. barefound bon the paths [ igazyata /i]near the city, bas horsesbelonging to the demons bfleealong those paths, bandthe demons bcome to lead themaway. Generally, however, demons do not enter inhabited places., bAndRav bsaid to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark,as these animals provide security and protection. bAnd do not live in a city where the mayor is a doctor,as he will be too busy working to govern properly. bAnd do not marry twowomen, as they will likely join forces against you. And bif youdo bmarry two, marry a thirdas well. If two of your wives plot against you, the third will inform you of their plans., bRav said to Rav Kahana:It is better for one bto turn over a carcass than to turn over his word,i.e., to break his promise. Rav further said: bSkin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me.It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If byou ascend to the roof,carry byour food with you.One should always carry his sustece with him, even if he goes only on a short trip. If bone hundred pumpkins in the citycost ba izuz /i, placethem carefully under bthe cornersof your clothes. Treat food respectfully even if it is inexpensive., bRav said to Ḥiyya, his son: Do notget into the habit of bdrinking medications,lest you develop an addiction. bAnd do not leap over a ditch,as you might hurt yourself in the process. bAnd do not pull out a tooth,but try to heal it if possible. bAnd do not provoke a snakein your house to try to kill it or chase it away. bAnd do not provoke a gentile,as this too is dangerous.,Similarly, bthe Sages taught:There are bthreebeings boneshould bnot provoke: A small gentile, and a small snake, and a smallTorah bscholar. What is the reason? Because their authority stands behind their ears.They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., bRav said to Ayvu, his son: I struggledto teach byou ihalakhabutmy efforts bdid not succeed,as you did not become a great scholar. bComeand bI will teach youabout bmundane matters: Sell your merchandise while the dustfrom the road is still bon your feet.As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that banything you sellmight later cause you to bregretthe sale, bexcept for wine, which youcan bsell without regret.Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: bOpen your purseto accept payment, and only then bopen your sackto deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn ba ikavfrom the ground than a ikorfrom the roof.A ikoris one hundred and eighty times larger than a ikav /i. This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are bdates in your storeroom, run to the breweryto sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: bAnd how manydates should one keep for himself? bRava said: Up to three ise’a /i. Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some saythat it was bRav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy.The Gemara asks: bWhat isthe meaning of the word isudana /i,the Aramaic term for a brewer? bRav Ḥisda said: A pleasant secret [ isod na’e /i] and acts of loving kindness,as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. bRav Pappa said: Anythingyou acquire with a document bby meansof which ownership is transferred, i.e., a bill of acquisition or obligation, brequires collection,despite the fact that you are the legal owner. bAny sale on credit is uncertain whether or notit bwill cometo fruition. bAndeven bif itdoes bcometo fruition, bthe money is bad.These funds are difficult to collect, and they are generally not paid on time., bRabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last.The reason is bso thatif your side is defeated and you need to flee for your life, byou will enterthe refuge of the city bfirst. Andit is better to bmake your Shabbatlike an ordinary bweekday and do not be beholden toother bbeings. And exert yourselfto join together bwith one upon whom the hour smiles. /b, bRabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful actin public, bbecause of the incident that occurredinvolving David and Bathsheba (see II Samuel 11–12). If byour daughter has grown up,it is better to bfree yourCanaanite bslave and givehim bto herthan to leave her to find a husband on her own. bAnd be careful with your wife with regard to her first son-in-law,as she is especially fond of him. bWhat is the reasonfor this warning? bRav Ḥisda said: Due tothe possibility of blicentiousness. Rav Kahana said: Due tothe fact that she might give him all your bmoneyand leave you impoverished. The Gemara comments: Since beither of thesecould bhappen,it is best to be prudent., bRabbi Yoḥa said: Threepeople are bamong those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons toengage bin Torah study; and one who recites ihavdalaover wine at the conclusion of Shabbat.The Gemara asks: bWhat isthe special importance of bthatmitzva, to recite ihavdalaover wine? The Gemara answers: This is referring to an individual with only a small amount of wine, bwhonevertheless bleaves some ofhis kiddush wine bfor ihavdala /i. /b, bRabbi Yoḥafurther bsaid: The Holy One, Blessed be He, proclaims aboutthe goodness of bthreekinds bof people every day,as exceptional and noteworthy individuals: bAbout a bachelor who lives in a city and does not sinwith women; babout a poor person who returns a lost object to its ownersdespite his poverty; band about a wealthy person who tithes his produce in private,without publicizing his behavior. The Gemara reports: bRav Safra was a bachelor living in a city. /b |
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49. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 71a. חייב:,אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין: תנו רבנן אכל כל מאכל ולא אכל בשר שתה כל משקה ולא שתה יין אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין שנאמר זולל וסובא,ואע"פ שאין ראייה לדבר זכר לדבר שנאמר (משלי כג, כ) אל תהי בסובאי יין בזוללי בשר למו ואומר (משלי כג, כא) כי סובא וזולל יורש וקרעים תלביש נומה אמר ר' זירא כל הישן בבית המדרש תורתו נעשית לו קרעים קרעים שנאמר וקרעים תלביש נומה:, big strongמתני׳ /strong /big גנב משל אביו ואכל ברשות אביו משל אחרים ואכל ברשות אחרים משל אחרים ואכל ברשות אביו אינו נעשה בן סורר ומורה עד שיגנוב משל אביו ויאכל ברשות אחרים רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו:, big strongגמ׳ /strong /big גנב משל אביו ואכל ברשות אביו אע"ג דשכיח ליה בעית,משל אחרים ואכל ברשות אחרים אע"ג דלא בעית לא שכיח ליה וכל שכן משל אחרים ואכל ברשות אביו דלא שכיח ליה ובעית,עד שיגנוב משל אביו ויאכל ברשות אחרים דשכיח ליה ולא בעית:,רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו: אמו מנא לה מה שקנתה אשה קנה בעלה אמר רבי יוסי בר' חנינא מסעודה המוכנת לאביו ולאמו,והאמר רבי חנן בר מולדה אמר רב הונא אינו חייב עד שיקנה בשר בזול ויאכל יין בזול וישתה אלא אימא מדמי סעודה המוכנת לאביו ולאמו,איבעית אימא דאקני לה אחר ואמר לה על מנת שאין לבעליך רשות בהן:, big strongמתני׳ /strong /big היה אביו רוצה ואמו אינה רוצה אביו אינו רוצה ואמו רוצה אינו נעשה בן סורר ומורה עד שיהו שניהם רוצין רבי יהודה אומר אם לא היתה אמו ראויה לאביו אינו נעשה בן סורר ומורה:, big strongגמ׳ /strong /big מאי אינה ראויה אילימא חייבי כריתות וחייבי מיתות ב"ד סוף סוף אבוה אבוה נינהו ואמיה אמיה נינהו,אלא בשוה לאביו קאמר תניא נמי הכי רבי יהודה אומר אם לא היתה אמו שוה לאביו בקול ובמראה ובקומה אינו נעשה בן סורר ומורה מאי טעמא דאמר קרא איננו שומע בקלנו מדקול בעינן שוין מראה וקומה נמי בעינן שוין,כמאן אזלא הא דתניא בן סורר ומורה לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר כמאן כרבי יהודה,איבעית אימא ר' שמעון היא דתניא אמר רבי שמעון וכי מפני שאכל זה תרטימר בשר ושתה חצי לוג יין האיטלקי אביו ואמו מוציאין אותו לסקלו אלא לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר אמר ר' יונתן אני ראיתיו וישבתי על קברו,כמאן אזלא הא דתניא עיר הנדחת לא היתה ולא עתידה להיות ולמה נכתבה דרוש וקבל שכר כמאן כר' אליעזר דתניא רבי אליעזר אומר כל עיר שיש בה אפילו מזוזה אחת אינה נעשית עיר הנדחת,מאי טעמא אמר קרא (דברים יג, יז) ואת כל שללה תקבוץ אל תוך רחבה ושרפת באש וכיון דאי איכא מזוזה לא אפשר דכתיב (דברים יב, ד) לא תעשון כן לה' אלהיכם אמר רבי יונתן אני ראיתיה וישבתי על תילה,כמאן אזלא הא דתניא בית המנוגע לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר כמאן כר' אלעזר בר' שמעון דתנן ר' אלעזר ברבי שמעון אומר לעולם אין הבית טמא עד שיראה כשתי גריסין על שתי אבנים בשתי כתלים בקרן זוית ארכו כשני גריסין ורחבו כגריס,מאי טעמא דר' אלעזר ברבי שמעון כתיב קיר וכתיב קירות איזהו קיר שהוא כקירות הוי אומר זה קרן זוית,תניא אמר רבי אליעזר בר' צדוק מקום היה בתחום עזה והיו קורין אותו חורבתא סגירתא אמר רבי שמעון איש כפר עכו פעם אחת הלכתי לגליל וראיתי מקום שמציינין אותו ואמרו אבנים מנוגעות פינו לשם:, big strongמתני׳ /strong /big היה אחד מהם גידם או חיגר או אלם או סומא או חרש אינו נעשה בן סורר ומורה שנאמר (דברים כא, יט) ותפשו בו אביו ואמו ולא גדמין והוציאו אותו ולא חגרין ואמרו ולא אלמין בננו זה ולא סומין איננו שומע בקולנו ולא חרשין,מתרין בו בפני שלשה ומלקין אותו חזר וקלקל נדון בעשרים ושלשה ואינו נסקל עד שיהו שם שלשה הראשונים שנאמר בננו זה זהו שלקה בפניכם:, big strongגמ׳ /strong /big שמעת מינה בעינן קרא כדכתיב שאני הכא | 71a. he is bliablefor entering the Temple while intoxicated.,§ The mishna teaches that the boy bdoes not become a stubborn and rebellious son unless heactually beats meat and drinks wine. The Sages taughtin a ibaraita /i: If bhe ate anyother bfood but did not eat meat,or if bhe drank anyother bbeverage but did not drink wine, he does not become a stubborn and rebellious son unless heactually beats meat and drinks wine, as it is stated:“This son of ours is stubborn and rebellious; he will not obey our voices; he is ba glutton and a drunkard.” /b, bAnd although there is noexplicit bproof to the matter,there is ban allusion to the matterin another verse, bas it is stated: “Be not among wine drinkers, among gluttonous eaters of meat”(Proverbs 23:20). bAndthe verse bstates: “For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags”(Proverbs 23:21). That is to say, a person who is a glutton and a drunkard, and sleeps a lot due to his excessive eating and drinking, will end up poor and dressed in rags. bRabbi Zeiraexpounds the same verse and bsays:With regard to banyone who sleeps in the study hall, his Torah shall become tattered, as it is stated: “And drowsiness shall clothe a man with rags.” /b, strongMISHNA: /strong If bhe stole thatwhich belonged bto his father and ate on his father’s property,or he stole that which belonged bto others and ate on the property of others,or he stole that which belonged bto others and ate on his father’s property, he does not become a stubborn and rebellious son, unless he stealsthat which belonged bto his father and eats on the property of others. Rabbi Yosei, son of Rabbi Yehuda, says:He does not become a stubborn and rebellious son bunless he stealsthat which belonged bto his father andthat which belonged bto his mother. /b, strongGEMARA: /strong The Gemara explains the reasons for the various ihalakhottaught in the mishna: If bhe stolethat which belonged bto his father and ate on his father’s property, even though this is accessible to himand it is easy for him to steal, bhe is afraidthat his father will see him eating what he had stolen, and therefore he will not be drawn after his action to further evil.,If he stole that which belonged bto others and ate on the property of others, even though he is not afraidof them, as they neither know him nor watch over him, this theft bis noteasily baccessible to him,as it is performed on someone else’s property, and therefore he will not be drawn to additional sin. bAnd all the more soif he stole that which belonged bto others and ate on his father’s property,in bwhichcase bit is not accessible to him, and he isalso bafraidof his father.,Therefore, he is not liable bunless he stealsthat which belonged bto his father and eats on the property of others,in bwhichcase bit iseasily baccessible to him, and he is not afraid,and there is concern that he will be drawn after his action to additional sin.,The mishna teaches that bRabbi Yosei, son of Rabbi Yehuda, saysthat he is not liable as a stubborn and rebellious son bunless he stealsthat which belonged bto his father andthat which belonged bto his mother.The Gemara asks: With regard to bhis mother, from where does she haveindependently owned property that her son can steal? The basis for this question is the ihalakhathat banything that a woman acquires is acquired by her husband. Rabbi Yosei, son of Rabbi Ḥanina, saysin answer to this question: The mishna is referring to a case where the boy stole food bfrom a meal that had been prepared for his father and for his mother.In such a case the husband grants his wife ownership of the food that she will eat over the course of her meal.,The Gemara raises a difficulty. bBut doesn’t Rabbi Ḥa bar Molada saythat bRav Huna says:A stubborn and rebellious son bis not liable unless he purchases inexpensive meat and eatsit, and he purchases binexpensive wine and drinksit, which indicates that he becomes liable only if he steals money, not if he steals the actual meat and wine? bRather, saythat the boy stole bfrom moneyset aside bfor a meal that was to be prepared for his father and for his mother. /b,The Gemara presents another answer to the question posed concerning the opinion of Rabbi Yosei, son of Rabbi Yehuda: bIf you wish, sayinstead bthat anotherperson bgaveproperty btothe mother band said to her:This shall be yours bon the condition that your husband shall have no right to it.In such a case, the woman acquires the property for herself and her husband does not acquire it. Therefore, it is possible for the son to steal from his mother’s property., strongMISHNA: /strong If bhis father wishesto have him punished bbut his mother does not wishthat, or if bhis father does not wishto have him punished bbut his mother wishesthat, bhe does not become a stubborn and rebellious son, unless they both wishthat he be punished. bRabbi Yehuda says: If his mother was not suited for his father,the two being an inappropriate match, as the Gemara will explain, bhe does not become a stubborn and rebellious son. /b, strongGEMARA: /strong The Gemara asks: bWhatdoes Rabbi Yehuda mean when he speaks of the mother as being bnot suitedfor the father? bIf we saythat due to their union they are among bthose who are liable toreceive ikaret /i,in which case the marriage does not take effect, bandcertainly if the union puts them in the category of bthose who are liable toreceive one of the types of bcourt- /bimposed bdeathpenalty, in which case the marriage also does not take effect, there is a difficulty: Why should it matter if they are not married? bUltimately, his father isstill bhis father and his mother isstill bhis mother,and the verses concerning the stubborn and rebellious son can be fulfilled., bRather,Rabbi Yehuda bis sayingthat the boy’s mother must be bidentical to his fatherin several aspects. The Gemara comments: bThis is also taughtin a ibaraita /i: bRabbi Yehuda says: If his mother was not identical to his father in voice, appearance, and height, he does not become a stubborn and rebellious son.The Gemara asks: bWhat is the reasonfor this? bAs the verse states: “He will not obey our voices[ikolenu/b]” (Deuteronomy 21:20), which indicates that they both have the same voice. And bsince we requirethat they be bidenticalin bvoice, we also requirethat they be bidenticalin bappearance and height. /b,The Gemara asks: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bThere has never been a stubborn and rebellious son and there will never beone bin the future,as it is impossible to fulfill all the requirements that must be met in order to apply this ihalakha /i. bAnd why,then, bwasthe passage relating to a stubborn and rebellious son bwrittenin the Torah? So that byou may expoundupon new understandings of the Torah band receive rewardfor your learning, this being an aspect of the Torah that has only theoretical value. bIn accordance with whoseopinion is this? It is bin accordance withthe opinion of bRabbi Yehuda,who requires that the parents have certain identical characteristics, making it virtually impossible to apply the ihalakha /i., bIf you wish, sayinstead that this ibaraita bisin accordance with the opinion of bRabbi Shimon. As it is taughtin a ibaraitathat bRabbi Shimon says: And is itsimply bdue tothe fact bthatthe boy bate a itarteimarof meat and drank a half- ilogof Italian winethat bhis father and his mother shall take him out to stone him? Rather, there has never beena stubborn and rebellious son band there will never beone bin the future. And why,then, bwasthe passage relating to a stubborn and rebellious son bwrittenin the Torah? So that byou may expoundupon new understandings of the Torah band receive rewardfor your learning. bRabbi Yonatan says:This is not so, as bI sawone. I was once in a place where a stubborn and rebellious son was condemned to death, band Ieven bsat on his graveafter he was executed.,The Gemara raises a similar question: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bThere has never been an idolatrous city and there will never beone bin the future,as it is virtually impossible to fulfill all the requirements that must be met in order to apply this ihalakha /i. bAnd why,then, bwasthe passage relating to an idolatrous city bwrittenin the Torah? So that byou may expoundupon new understandings of the Torah band receive rewardfor your learning. bIn accordance with whoseopinion is this? It is bin accordance withthe opinion of bRabbi Eliezer, as it is taughtin a ibaraitathat bRabbi Eliezer says: Any city that has even one imezuza /ior any other sacred scroll bcannot become an idolatrous city.It is difficult to imagine an entire city without even one imezuza /i.,The Gemara asks: bWhat is the reasonthat a city that has even one imezuzacannot become an idolatrous city? The Gemara answers: bThe verse states: “And you shall gather all the spoil of it into the midst of the open space of the city, and shall burn with fireboth the city and the entire plunder taken in it” (Deuteronomy 13:17). bAnd since if there is a imezuza /ithere bit is impossibleto burn all the contents of the city, bas it is written:“And you shall overthrow their altars, and break their pillars, and burn their iasherimwith fire… bThis you shall not do so to the Lord your God”(Deuteronomy 12:3–4). It is derived from this verse that it is prohibited to destroy a sacred item such as a imezuza /i. Therefore, in a city that has even one imezuza /i, it is impossible to fulfill the ihalakhotof an idolatrous city, as not all of its contents may be burned. bRabbi Yonatan says:This is not so, as bIonce bsawan idolatrous city that was condemned to destruction, band Ieven bsat on its ruins. /b,The Gemara asks another similar question: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bThere has never been a house afflictedwith leprosy of the house band there will never beone bin the future. And why,then, bwasthe passage relating to leprosy of the house bwrittenin the Torah? So that byou may expoundupon new understandings of the Torah band receive rewardfor your learning. bIn accordance with whoseopinion is this? It is bin accordance withthe opinion of bRabbi Elazar, son of Rabbi Shimon, as we learnedin a mishna ( iNega’im12:3) that bRabbi Elazar, son of Rabbi Shimon, says: A house never becomes impurewith leprosy buntila mark babout the size of two split beans is seen on two stones in two wallsthat form ba cornerbetween them, the mark being babout two split beans in length and about one split bean in width.It is difficult to imagine that such a precise situation will ever occur.,The Gemara asks: bWhat is the reasonfor the statement bof Rabbi Elazar, son of Rabbi Shimon,that a house does not become impure unless it has a mark precisely in the corner? The verse states: “And he shall look at the leprous mark, and, behold, if the leprous mark be in the walls of the house, in greenish or reddish depressions, which in sight are lower than the wall” (Leviticus 14:37). In one part of the verse bit is written “wall,” andin another part of the verse bit is written “walls.” Which wall is liketwo bwalls? You must say this is a corner. /b, bIt is taughtin a ibaraita /i: bRabbi Eliezer, son of Rabbi Tzadok, says: There was a place in the area of Gaza, and it was called the leprous ruin;that is to say, it was the ruin of a house that had been afflicted with leprosy. Apparently, then, leprosy of the house has existed. bRabbi Shimon of the village of Akko said: I once went to the Galilee and I saw a place that was being marked offas an impure place, band they saidthat bstones afflictedwith leprosy bwere cast there.This too indicates that a house afflicted with leprosy has existed., strongMISHNA: /strong bIf one ofthe parents bwas without hands, or lame, or mute, or blind, or deaf,their son bdoes not become a stubborn and rebellious son, as it is stated:“Then shall his father and his mother lay hold of him, and bring him out to the elders of his city and to the gate of his place. And they shall say to the elders of his city: This son of ours is stubborn and rebellious; he will not obey our voices; he is a glutton and a drunkard” (Deuteronomy 21:19–20). The Sages derive: b“Then shall his father and his mother lay hold of him,” but notpeople bwithout hands,who cannot do this. b“And bring him out,” but not lame people,who cannot walk. b“And they shall say,” but not mutes. “This son of ours,” but not blind people,who cannot point to their son and say “this.” b“He will not obey our voices,” but not deaf people,who cannot hear whether or not he declined to obey them.,After he is brought before the elders of the city, bhe is admonished before threepeople bandthen bthey flog himfor having stolen. If bhe sins again, he is judged bya court of btwenty-threejudges, bbut he is not stoned unless the first threejudges before whom he had been flogged barepresent bthere, as it is stated: “This son of ours,” this isthe son bwho wasalready bflogged before you. /b, strongGEMARA: /strong The Gemara draws a conclusion from the mishna: bYoucan blearn fromthe mishna that bwe requirethat ba versebe fulfilled precisely bas it is written,in strict conformity with its literal sense, and not in looser or more expansive fashion. The Gemara rejects this suggestion: There is no proof from here. bHere it is different, /b |
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50. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 47a. אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,[ומי] א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל | 47a. bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states “with you,”which indicates that bin any place that he is with you,you should accept him. bIf so, whatis the meaning when bthe verse states: In the land?This indicates that bin EretzYisrael bhe needs to bring evidencethat he is a convert, bbut outsideof bEretzYisrael bhe does not need to bring evidencethat he is a convert; rather, his claim is accepted. This is bthe statement of Rabbi Yehuda. And the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence. /b,The Gemara analyzes the ibaraita /i: In the case when bhe came andbrought bwitnessesto his conversion bwith him, why do Ineed ba verseto teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. bRav Sheshet said:The case is bwhere they say: We heard that he converted inthe bcourtof bso-and-so,but they did not witness the actual conversion. And it is necessary to teach this because it could benter your mind to saythat bthey should not be relied upon;therefore, the verse bteaches usthat they are relied upon.,As cited above, the latter clause of the ibaraitastates: “With you binyour bland”(Leviticus 19:33). bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states: “With you,”which indicates that bin any place that he is with you,you should accept him. The Gemara asks: bBut didn’t youalready bexpound thatphrase in the first clause of the ibaraitato teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: bOneof these ihalakhotis derived from the phrase b“with you”in the verse cited, bandthe other boneis derived from the phrase b“with you”in a subsequent verse (Leviticus 25:35).,The ibaraitastates: bAnd the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence.The Gemara asks: bBut isn’t “inyour bland” writtenin the verse? How can the Rabbis deny any distinction between the ihalakhainside and outside of Eretz Yisrael?,The Gemara explains: bThatphrase bis necessaryto teach bthat even in EretzYisrael, the Jewish people should baccept converts, as it could enter your mind to saythat it is only bfor the sake ofbenefiting from bthe goodness of Eretz Yisrael,and not for the sake of Heaven, that bthey are converting,and therefore they should not be accepted. bAndit could also enter your mind to say that even bnowadays, whenGod’s blessing has ceased and bthere is nolonger btheoriginal bgoodnessfrom which to benefit, one should still suspect their purity of motives because bthere arethe bgleanings,the bforgotten sheaves, andthe bcornersof fields, band the poor man’s tithefrom which they would benefit by converting. Therefore, the verse bteaches usthat they are accepted even in Eretz Yisrael., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The ihalakha /iis that bwhethera convert is bin EretzYisrael bor whetherhe is boutside of EretzYisrael, bhe needs to bring evidence.The Gemara asks: bIsn’tthis bobvious;in all disputes between ban individualSage band manySages the ihalakhais in accordance withthe opinion of the bmanySages. The Gemara explains: It is necessary to state this blest you saythat bRabbi Yehuda’s reasonis more blogical, being that the verse supports himwhen it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to bteach usthat the ihalakhais not in accordance with his opinion., bThe Sages taught:The verse states that Moses charged the judges of a court: b“And judge righteously between a man and his brother, and the convert with him”(Deuteronomy 1:16). bFrom here,based on the mention of a convert in the context of judgment in a court, bRabbi Yehuda said:A potential bconvert who converts in a court is avalid bconvert.However, if he converts bin private, he is not a convert. /b,The Gemara relates: There was ban incident involving onewho was presumed to be Jewish bwho came before Rabbi Yehuda and said to him: I converted in private,and therefore I am not actually Jewish. bRabbi Yehuda said to him:Do byou have witnessesto support your claim? bHe said to him: No.Rabbi Yehuda asked: Do byou have children? He said to him: Yes.Rabbi Yehuda bsaid to him: You are deemed crediblein order bto render yourself unfitto marry a Jewish woman by claiming that you are a gentile, bbut you are not deemed crediblein order bto render your children unfit. /b,The Gemara asks: bBut did Rabbi Yehudaactually bsaythat bwith regard tohis bchildren he is not deemed credible? But isn’t it taughtin a ibaraita /i: The verse states: b“He shall acknowledge [ iyakir /i]the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that bhe can identify him [ iyakirenu /i] to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, sotoo, a priest bis deemed credible to say: This son of mine is a son of a divorced womanand myself, borto say: He is ba son of a iḥalutza /iand myself, and therefore he is disqualified due to flawed lineage [ iḥalal /i]. bAnd the Rabbis say: He is not deemed credible.If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?, bRav Naḥman bar Yitzḥak saidthat bthis is whatRabbi Yehuda bsaid to him: According to your statement you are a gentile, and there is no testimony for a gentile,as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. bRavina saidthat bthis is whatRabbi Yehuda bsaid to him:Do byou have children? He said: Yes. He said to him:Do byou have grandchildren?He said: bYes. He said to him: You are deemed crediblein order bto render your children unfit,based on the phrase “he shall acknowledge,” bbut you are not deemed crediblein order bto render your grandchildren unfit,as the verse affords a father credibility only with respect to his children., bThisopinion of Ravina bis also taughtin a ibaraita /i: bRabbi Yehuda says: A man is deemed credible to say about his minor sonthat he is unfit, bbut he is not deemed credible to say about his adult sonthat he is unfit. bAndin explanation of the ibaraita /i, bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The reference to ba minorson does bnotmean one who is bliterally a minor,who has not yet reached majority, bandthe reference to ban adultson does bnotmean one who is bliterally an adult,who has reached majority; brather, a minor who has children, this iswhat the ibaraitais referring to as ban adult,and ban adult who does not have children, this iswhat the ibaraitais referring to as ba minor. /b,The Gemara concludes: bAnd the ihalakhais in accordance withthe opinion of bRav Naḥman bar Yitzḥak.The Gemara asks: bBut isn’t it taughtin the ibaraita bin accordance withthe opinion bof Ravina?If there is a ibaraitathat supports his opinion, the ihalakhashould be in accordance with his opinion. The Gemara explains: bThat ibaraita bwas stated concerning the matter of “he shall acknowledge,”that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ bThe Sages taughtin a ibaraita /i: With regard to a potential bconvert who comes toa court in order to bconvert, at the present time,when the Jews are in exile, the judges of the court bsay to him: What did you see thatmotivated byouto bcome to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships arefrequently bvisited upon them? If he says: I know, andalthough bI am unworthyof joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court baccepts him immediatelyto begin the conversion process., bAndthe judges of the court binform himof bsome of the lenient mitzvot and some of the stringent mitzvot, and they inform himof bthe sinof neglecting the mitzva to allow the poor to take bgleanings, forgotten sheaves, andproduce in the bcornerof one’s field, bandabout the bpoor man’s tithe. And they inform himof bthe punishment fortransgressing bthe mitzvot,as follows: bThey say to him: Be aware that before you came to this statusand converted, bhad you eaten forbidden fat, you would not be punished by ikaret /i,and bhad you profaned Shabbat, you would not be punished by stoning,since these prohibitions do not apply to gentiles. bBut now,once converted, if byou have eaten forbidden fat you are punished by ikaret /i,and if byou have profaned Shabbat, you are punished by stoning. /b, bAnd just as they inform himabout the bpunishment fortransgressing the bmitzvot, sotoo, bthey inform himabout the breward granted forfulfilling bthem. They say to him: Be aware that the World-to-Come is made only for the righteous,and if you observe the mitzvot you will merit it, bandbe aware that bthe Jewish people, at the present time, are unable to receivetheir full reward in this world; |
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51. Anon., Sifre Zuta Deuteronomy, 346
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