Tiresias: The Ancient Mediterranean Religions Source Database

6281

Hebrew Bible, Exodus, 21.35
וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃ And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.

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12 results
1. Hebrew Bible, Deuteronomy, 17.20, 19.16-19.21 (9th cent. BCE - 3rd cent. BCE) 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׃ 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." 19.16. 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."
2. Hebrew Bible, Exodus, 21.1, 21.12-21.34, 21.36, 22.16-22.17, 23.6 (9th cent. BCE - 3rd cent. BCE) 21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ 21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃ 21.12. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃ 21.13. וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה׃ 21.14. וְכִי־יָזִד אִישׁ עַל־רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת׃ 21.15. וּמַכֵּה אָבִיו וְאִמּוֹ מוֹת יוּמָת׃ 21.16. וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת׃ 21.17. וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃ 21.18. וְכִי־יְרִיבֻן אֲנָשִׁים וְהִכָּה־אִישׁ אֶת־רֵעֵהוּ בְּאֶבֶן אוֹ בְאֶגְרֹף וְלֹא יָמוּת וְנָפַל לְמִשְׁכָּב׃ 21.19. אִם־יָקוּם וְהִתְהַלֵּךְ בַּחוּץ עַל־מִשְׁעַנְתּוֹ וְנִקָּה הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא׃ 21.21. אַךְ אִם־יוֹם אוֹ יוֹמַיִם יַעֲמֹד לֹא יֻקַּם כִּי כַסְפּוֹ הוּא׃ 21.22. וְכִי־יִנָּצוּ אֲנָשִׁים וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ כַּאֲשֶׁר יָשִׁית עָלָיו בַּעַל הָאִשָּׁה וְנָתַן בִּפְלִלִים׃ 21.23. וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 21.24. עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃ 21.25. כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃ 21.26. וְכִי־יַכֶּה אִישׁ אֶת־עֵין עַבְדּוֹ אוֹ־אֶת־עֵין אֲמָתוֹ וְשִׁחֲתָהּ לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת עֵינוֹ׃ 21.27. וְאִם־שֵׁן עַבְדּוֹ אוֹ־שֵׁן אֲמָתוֹ יַפִּיל לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת שִׁנּוֹ׃ 21.28. וְכִי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי׃ 21.29. וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃ 21.31. אוֹ־בֵן יִגָּח אוֹ־בַת יִגָּח כַּמִּשְׁפָּט הַזֶּה יֵעָשֶׂה לּוֹ׃ 21.32. אִם־עֶבֶד יִגַּח הַשּׁוֹר אוֹ אָמָה כֶּסֶף שְׁלֹשִׁים שְׁקָלִים יִתֵּן לַאדֹנָיו וְהַשּׁוֹר יִסָּקֵל׃ 21.33. וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃ 21.34. בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃ 21.36. אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא מִתְּמוֹל שִׁלְשֹׁם וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו שַׁלֵּם יְשַׁלֵּם שׁוֹר תַּחַת הַשּׁוֹר וְהַמֵּת יִהְיֶה־לּוֹ׃ 22.16. אִם־מָאֵן יְמָאֵן אָבִיהָ לְתִתָּהּ לוֹ כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלֹת׃ 22.17. מְכַשֵּׁפָה לֹא תְחַיֶּה׃ 23.6. לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ׃ 21.1. Now these are the ordices which thou shalt set before them." 21.12. He that smiteth a man, so that he dieth, shall surely be put to death." 21.13. And if a man lie not in wait, but God cause it to come to hand; then I will appoint thee a place whither he may flee." 21.14. And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die." 21.15. And he that smiteth his father, or his mother, shall be surely put to death. ." 21.16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death." 21.17. And he that curseth his father or his mother, shall surely be put to death." 21.18. And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed;" 21.19. if he rise again, and walk abroad upon his staff, then shall he that smote him be quit; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed." 21.20. And if a man smite his bondman, or his bondwoman, with a rod, and he die under his hand, he shall surely be punished." 21.21. Notwithstanding if he continue a day or two, he shall not be punished; for he is his money." 21.22. And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine." 21.23. But if any harm follow, then thou shalt give life for life," 21.24. eye for eye, tooth for tooth, hand for hand, foot for foot," 21.25. burning for burning, wound for wound, stripe for stripe." 21.26. And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake." 21.27. And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake." 21.28. And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit." 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." 21.30. If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him." 21.31. Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him." 21.32. If the ox gore a bondman or a bondwoman, he shall give unto their master thirty shekels of silver, and the ox shall be stoned." 21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein," 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his." 21.36. Or if it be known that the ox was wont to gore in time past, and its owner hath not kept it in; he shall surely pay ox for ox, and the dead beast shall be his own." 22.16. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins." 22.17. Thou shalt not suffer a sorceress to live." 23.6. Thou shalt not wrest the judgment of thy poor in his cause."
3. Hebrew Bible, Job, 3.3, 3.9 (9th cent. BCE - 3rd cent. BCE) 3.3. יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ 3.9. יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו־לְאוֹר וָאַיִן וְאַל־יִרְאֶה בְּעַפְעַפֵּי־שָׁחַר׃ 3.3. Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’" 3.9. Let the stars of the twilight thereof be dark; Let it look for light, but have none; Neither let it behold the eyelids of the morning;"
4. Hebrew Bible, Leviticus, 19.11, 19.13, 24.19-24.20 (9th cent. BCE - 3rd cent. BCE) 19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 24.19. וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃ 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another." 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning." 24.19. And if a man maim his neighbour; as he hath done, so shall it be done to him:" 24.20. breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him."
5. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE)
6. Mishnah, Avot, 1.1-1.2 (1st cent. CE - 3rd cent. CE) 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety."
7. Mishnah, Bava Qamma, 8.6 (1st cent. CE - 3rd cent. CE) 8.6. If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable."
8. Mishnah, Sanhedrin, 2.4 (1st cent. CE - 3rd cent. CE) 2.4. He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19)"
9. Mishnah, Yadayim, 4.6-4.7 (1st cent. CE - 3rd cent. CE) 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands." 4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?"
10. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)
11. Anon., Sifre Deuteronomy, 16, 306, 357, 157 (2nd cent. CE - 4th cent. CE)
12. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) 113a. אבל איתיה במתא לא דאמרינן אימר לא אמרו ליה דאמרי אשכחינהו שליחא דב"ד ואמר ליה,ולא אמרן אלא דלא חליף אבבא דבי דינא אבל חליף אבבא דבי דינא לא אמרי אשכחוה בי דינא ואמרי ליה,ולא אמרן אלא דאתי ביומיה אבל לא אתי ביומיה לא אימא אישתלויי אשתלי,אמר רבא האי מאן דכתיב עליה פתיחא על דלא אתי לדינא עד דאתי לדינא לא מקרעינן ליה על דלא ציית לדינא עד דציית לא מקרעינן ליה ולא היא כיון דאמר צייתנא קרעינן ליה:,אמר רב חסדא קובעים זמן שני וחמישי ושני זמנא וזמנא בתר זמנא ולמחר כתבינן,רב אסי איקלע בי רב כהנא חזא ההיא איתתא דאזמנה לדינא בפניא ובצפרא כתיב עלה פתיחא א"ל לא סבר לה מר להא דאמר רב חסדא קובעין זמן שני וחמישי ושני,א"ל ה"מ גברא דאניס וליתיה במתא אבל איתתא כיון דאיתה במתא ולא אתיא מורדת היא:,אמר רב יהודה לא יהבינא זמנא לא ביומי ניסן ולא ביומי תשרי לא במעלי יומא טבא ולא במעלי שבתא אבל מניסן לבתר יומי ניסן וביומי תשרי לבתר תשרי קבעינן ממעלי שבתא לבתר מעלי שבתא לא קבעינן מאי טעמא בעבידתיה דשבתא טריד,אמר רב נחמן לא יהבינן זמנא לא לבני כלה בכלה ולא לבני ריגלא בריגלא כי הוו אתו לקמיה דרב נחמן אמר להו וכי לדידכו כנופייכו והאידנא דאיכא רמאי חיישינן:,אם היה דבר שיש בו אחריות חייב לשלם: מתני ליה רבי לר"ש בריה לא דבר שיש בו אחריות ממש אלא אפילו פרה וחורש בה חמור ומחמר אחריו חייבין להחזיר מפני כבוד אביהן,בעי מיניה רב כהנא מרב מטה ומיסב עליה שולחן ואוכל עליו מהו אמר לו (משלי ט, ט) תן לחכם ויחכם עוד:, big strongמתני׳ /strong /big אין פורטין לא מתיבת המוכסין ולא מכיס של גבאין ואין נוטלין מהם צדקה אבל נוטל הוא מתוך ביתו או מן השוק:, big strongגמ׳ /strong /big תנא אבל נותן לו דינר ונותן לו את השאר:,ומוכסין והאמר שמואל דינא דמלכותא דינא,אמר רב חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,איכא דמתני לה אהא לא ילבש אדם כלאים אפי' על גבי עשרה בגדים להבריח בו את המכס מתני' דלא כר"ע דתניא אסור להבריח את המכס ר"ש אומר משום ר"ע מותר להבריח את המכס,בשלמא לענין כלאים בהא קמיפלגי דמר סבר דבר שאין מתכוין מותר ומר סבר דבר שאין מתכוין אסור אלא להבריח בו את המכס מי שרי והאמר שמואל דינא דמלכותא דינא,א"ר חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,ואיכא דמתני אהא נודרין להרגין ולחרמין ולמוכסין שהיא של תרומה שהיא של בית מלך אע"פ שאינה של תרומה אע"פ שאינה של מלך ולמוכסין והאמר שמואל דינא דמלכותא דינא,א"ר חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,רב אשי אמר במוכס כנעני דתניא ישראל וכנעני אנס שבאו לדין אם אתה יכול לזכהו בדיני ישראל זכהו ואמור לו כך דינינו בדיני כנענים זכהו ואמור לו כך דינכם ואם לאו באין עליו בעקיפין דברי ר' ישמעאל ר"ע אומר אין באין עליו בעקיפין מפני קידוש השם,ור"ע טעמא דאיכא קידוש השם הא ליכא קידוש השם באין,וגזל כנעני מי שרי והתניא אמר ר' שמעון דבר זה דרש ר"ע כשבא מזפירין מנין לגזל כנעני שהוא אסור ת"ל (ויקרא כה, מח) אחרי נמכר גאולה תהיה לו 113a. bButif the defendant bis in the city,the court does bnotostracize him for failing to respond to a summons conveyed through a woman or a neighbor, bas we say:Perhaps bthey did not tell himof the court’s summons, bas they saidto themselves: Since the defendant is in the city, ba court agenthas already bfound him and told him.As a result, these unofficial messengers will not deliver the court’s summons to the defendant at all., bAndsimilarly, bwe saidthat the court will ostracize one who does not respond to a summons conveyed through a woman or a neighbor bonlyin a case bwhere he does not pass by the court’s entranceon his way home, bbutif he does bpass by the court’s entrance,the court does bnotostracize him. This is because it is possible that the unofficial messengers will bsayto themselves: Since he passes by the courthouse, bthe courthas already bfound him and told him. /b, bAndfurthermore, bwe saidthat the court will ostracize one who does not respond to a summons bonlyin a case bwhere he comeshome bon thesame bdaythat the woman or neighbor is sent to deliver the court summons. bButif he does bnot comehome bon thesame bday,he is bnotostracized, because it is possible to bsaythat bthey forgotto notify him., bRava said:With regard to bonewho had ba document of ostracism written about him due tothe fact that bhe did not come to court, we do not tear up the document for him until heactually bcomes to court,and it is not enough for him to simply commit to appearing. Similarly, if the document of ostracism was written bdue tothe fact that bhe did not obeythe ruling of bthe court, we do not tear it up for him until heactually bobeysthe ruling. The Gemara comments: This second statement bis not so.Rather, bonce hehas acquiesced and bsaid: I will obey, weimmediately btear up the document for him. /b, bRav Ḥisda said:The court bsets a datefor an individual to appear in court on the upcoming bMonday. Andif he does not appear, they set a date for that bThursday, andif he does not appear, they set a date for the following bMonday,so that he has a second bdate andthen a third bdate afterthe first bdate. Andif he does not appear in court by the third date, then bon the next day we writea document of ostracism.,The Gemara relates that bRav Asi happenedto come to bthe house of Rav Kahana. He sawthat there was ba certain woman whomRav Kahana had bsummoned toappear in bcourt in the evening,but she did not appear, band in the morningRav Kahana bwrote a document of ostracism concerning her.Rav Asi said bto him:Does bthe Master not holdin accordance with bthat which Rav Ḥisda says,that the court bsets a datefor the coming bMonday, andthen bThursday, andthen the following bMondaybefore it issues a document of ostracism?,Rav Kahana bsaid to him: That matterapplies only with regard to ba man, as he is a victim of circumstance and is notalways bin the citydue to his vocational activities. bButin the case of ba woman, since she isalways bin the city,when bshe does not cometo court the first time bshe isimmediately considered brebellious,and the court may issue a document of ostracism right away.,Continuing the discussion of court dates, bRav Yehuda says:The court bdoes not set a date forlegal proceedings bduring the days of Nisan, nor during the days of Tishrei,and also bnot on the eve of a Festival nor the eve of Shabbatbecause these are busy times. bBut during Nisan we may seta court date to take place bafter Nisan, andlikewise, bduring Tishreiwe may set a court date to take place bafter Tishrei.By contrast, bon the eve of Shabbat we do notset a court date to take place bafter the eve of Shabbat. What is the reasonfor this? It is because bone is preoccupied with his workin preparation bfor Shabbatand it is possible that he will forget about the court summons., bRav Naḥman says: We do not seta court bdate for participants in the ikalla /i,the gatherings for Torah study during Elul and Adar, bduringthe months of the ikalla /i, nor for participants inthe public discourses prior to bthe Festival during theperiod leading up to bthe Festival.The Gemara relates: bWhenpeople bwould come before Rav Naḥmanduring the ikallaperiod in order to make legal claims against others, bhe would say to them: Did I gather youhere bfor yourown needs? No, I gathered you to participate in Torah study. The Gemara adds: bBut now that there are scoundrels,who do not come to study Torah but rather to avoid trial, bwe are concernedthat they will continue to evade prosecution, and therefore we summon them to court even during these time periods.,§ The mishna teaches, with regard to one who left a stolen item to his children, bifthe item bwas something that may serveas a legal bguaranteeof a loan, the heirs bare obligated to paythe owner. The Gemara states that bRabbiYehuda HaNasi would bteachthis mishna to bRabbi Shimon, his son,and explain that it does bnotrefer only to bsomething that can actuallyserve as ba guaranteefor a loan, i.e., land. bRather,it refers bevento ba cowthat bhe plows with,or ba donkeythat bhe drivesby directing it from bbehind,which the heirs bare obligated to return because of the honor of their father,so that people will not continually point out that the inheritance was stolen and thereby disgrace their deceased parent., bRav Kahana raises a dilemma before Rav:If the robber left his heirs a stolen item that is used in relative privacy, such as ba bed that he lies onor ba table upon which he eats,rather than something as conspicuous as a large animal, bwhat isthe ihalakha /i? Are the heirs obligated to return it to its owner? Rav bsaid to him: “Give to a wise man, and he will be yet wiser”(Proverbs 9:9), meaning that from the fact that the heirs must return a cow and a donkey, one can infer that they must also return a bed and a table., strongMISHNA: /strong bOne may not exchangelarger coins for smaller ones bfrom the trunk of customs collectors nor from the purse of tax collectors, and one may not take charity from them,as they are assumed to have obtained their funds illegally. bBut one may takemoney bfromthe collector’s bhouse or frommoney he has with him in bthe marketthat he did not take from his collection trunk or purse., strongGEMARA: /strong It was btaughtin a ibaraitawith regard to the prohibition against exchanging money from the trunk of a customs collector: bBut one may givethe customs collector ba dinaras payment for a debt that amounts to less than a dinar, bandwhen the collector bgives him change,he may accept it.,It was taught in the mishna that one may not exchange money from the trunks of bcustoms collectors,which are assumed to include stolen funds. The Gemara questions this ruling: bBut doesn’t Shmuel saythat bthe law of the kingdom is the law,i.e., ihalakharequires Jews to obey the laws of the state in which they live. Accordingly, the customs are collected legally and it should be permitted to make use of the funds.,The Gemara answers: bRabbi Ḥanina bar Kahana saidthat bShmuel says:The mishna is discussing ba customs collector who does not have a limitationplaced by the governor on the amount he may collect, and he collects as he pleases. Alternatively, the Sages of bthe school of Rabbi Yannai said:The mishna is discussing ba customs collector who stands on his own,i.e., he was not appointed by the government but, on his own, he forces people to give him money.,The Gemara notes: bThere arethose bwho teachthe statements of Rabbi Ḥanina bar Kahana and the Sages of the school of Rabbi Yannai bwith regard to thisfollowing mishna ( iKilayim9:2) and its attendant discussion. The customs collectors would not levy a duty for the garments one was wearing. In light of this, the mishna teaches: bA person may not weara garment made of bdiverse kinds,i.e., a combination of wool and linen, bevenif he wears it bon top of ten garments,in order bto avoidpaying bcustoms.It was noted that this bmishna is not in accordance withthe opinion of bRabbi Akiva, as it is taughtin a ibaraita /i: bIt is prohibited to avoidpaying bcustomsby wearing a garment of diverse kinds. bRabbi Shimon says in the name of Rabbi Akiva: It is permitted to avoidpaying bcustomsin this manner.,The Gemara comments: bGranted, with regard tothe prohibition of bdiverse kinds, they disagree about this:One bSage,i.e., Rabbi Akiva, bholdsthat ban unintentional act is permitted.In this case, the prohibition is to benefit from wearing the garment, and that is not his intent, as his intention is merely to avoid paying the customs duties. Therefore, it is permitted. bAndone bSage,i.e., the first itannain the ibaraita /i, bholdsthat ban unintentional act is prohibited. But isit ever bpermitted to avoid customs? Doesn’t Shmuel say: The law of the kingdom is the law? /b,In answer to this question, bRabbi Ḥanina bar Kahana saidthat bShmuel says:The dispute in the ibaraitais bwith regard to a customs collector who does not have a limitationplaced on the amount he may collect. Alternatively, Sages of bthe school of Rabbi Yannai said:The dispute is bwith regard to a customs collector who stands on his own,i.e., who is self-appointed.,The Gemara notes: bAnd there arethose bwho teachthe statements of Rabbi Ḥanina bar Kahana and the Sages of the school of Rabbi Yannai bwith regard to thismishna ( iNedarim27b): One bmay vow before murderers, plunderers, and customs collectorsin order to reinforce the claim bthata certain item that is being commandeered bis iteruma /i,or that bit belongs to the king’s house,and thereby avoid its seizure, bdespitethe fact bthat it is not iteruma /ior bthat it does not belong to the king’s house.It was asked: Can it be that it is permitted to pronounce such a vow bbefore customs collectors? But doesn’t Shmuel say: The law of the kingdom is the law?It should therefore be prohibited to state such a vow before the customs collectors., bRabbi Ḥanina bar Kahana saidthat bShmuel says:The mishna in iNedarimissues its ruling bwith regard to a customs collector who does not have a limitationplaced on the amount he may collect. Alternatively, the Sages of bthe school of Rabbi Yannai say:The mishna issues its ruling bwith regard to a customs collector who stands on his own. /b, bRav Ashi said:The mishna issues its ruling bwith regard to a gentile customs collector,whom one may deceive, bas it is taughtin a ibaraita /i: In the case of ba Jew and a gentile who approachthe court bfor judgmentin a legal dispute, bif you can vindicatethe Jew bunder Jewish law, vindicate him, and say tothe gentile: bThis is our law.If he can be vindicated bunder gentile law, vindicate him, and say tothe gentile: bThis is your law. And ifit is bnotpossible to vindicate him under either system of law, bone approachesthe case bcircuitously,seeking a justification to vindicate the Jew. This is bthe statement of Rabbi Yishmael. Rabbi Akivadisagrees and bsays: One does not approachthe case bcircuitouslyin order to vindicate the Jew bdue to the sanctification of God’s name,as God’s name will be desecrated if the Jewish judge employs dishonest means.,The Gemara infers from this ibaraita /i: bAndeven according to bRabbi Akiva, the reasonthat the court does not employ trickery in order to vindicate the Jew is only bbecause there isthe consideration of bthe sanctification of God’s name. Consequently,if there bis noconsideration of bthe sanctification of God’s name,the court does bapproachthe case circuitously. Apparently, it is permitted to deceive a gentile.,The Gemara challenges this assertion: bBut is robberyfrom ba gentile permitted? Isn’t it taughtin a ibaraita /i: bRabbi Shimon saidthat bRabbi Akiva taught this matter when he came from Zephirin: From whereis it derived that it is bprohibitedto brob a gentile?It is from the fact that bthe verse stateswith regard to a Jew who has been sold as a slave to a gentile: b“After he is sold he may be redeemed”(Leviticus 25:48)

Subjects of this text:

subject	book bibliographic info
angel of death	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
astrology,babylonian rabbinic attitudes toward	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
baba qamma	Neusner (2003), The Perfect Torah. 6
canaanite slaves	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 58
civil law code,baba qamma and scripture	Neusner (2003), The Perfect Torah. 6
covenant,renewed	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
damages (injury)	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 58
dead sea scrolls	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
deuteronomy,as ethical discourse	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
ethics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
exegesis	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
exodus	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
gentile/gentiles	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 348, 351
goring oxen	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 348
halakhah/halakhot,and aggadah; law and narrative	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 348, 351
identity	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
identity construction,along violent jew/merciful christian binary	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
injury	Neusner (2003), The Perfect Torah. 6
interpretation,biblical	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
interpretation—see also midrash	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333
israel,nan	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333, 348, 351
kings,biblical	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333
law,biblical/rabbinic—see also,halakhah	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 348, 351
marcionite thinking,on divine judgment	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
marcionite thinking,on jews and judaism	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
marcionite thinking	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
mazal (mazla),definition of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
mazal (mazla),of animals and plants	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
mazal (mazla),transformation of the meaning of,in fourth-century babylonia	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
misappropriation	Neusner (2003), The Perfect Torah. 6
moses,art	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
nomos	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 348, 351
parnas/parnasim	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 333
patriarchs	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333
penner,todd	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
persons,damages done by	Neusner (2003), The Perfect Torah. 6
pharisees,in rabbinic literature	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
pharisees	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
prayer	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333, 348, 351
priests/priesthood	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 333
progymnasmata	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 140
prophecy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
qumran,ethics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
qumran,initiation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
rabban gamaliel (i and ii)	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
rabban yohanan b. zakkai	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
rav bibi bar abaye	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
revelation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
sadducees	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
sages,the	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333
sages early rabbinic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55
scripture,and baba qamma	Neusner (2003), The Perfect Torah. 6
sectarianism	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
self-help'	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 140
sermon on the mount/sermon on the plain and marcionite thinking	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
shekhina,exclusive	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
sinai,covenant	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
sinai,lawgiving	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
sinai,mount	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 351
sinai,qumran literature	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
synagogue,ancient	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 333
talmud,babylonian,anonymous portions of,xi	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
tannaitic literature	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316
tertullian	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114
theft	Neusner (2003), The Perfect Torah. 6
torah,giving of	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
torah,hidden and revealed	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
torah,sectarian identity	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 122
torah	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 316, 333, 348, 351
tradition,pharisaic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55