1. Hebrew Bible, Deuteronomy, 17.6 (9th cent. BCE - 3rd cent. BCE)
| 17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ | 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." |
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2. Hebrew Bible, Exodus, 32.8, 32.28 (9th cent. BCE - 3rd cent. BCE)
| 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ | 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men." |
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3. Hebrew Bible, Numbers, 35.2, 35.4-35.5 (9th cent. BCE - 3rd cent. BCE)
| 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׃ 35.4. 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׃ | 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." 35.4. 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." |
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4. Hebrew Bible, 1 Kings, 21.10, 21.13 (8th cent. BCE - 5th cent. BCE)
| 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ | 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died." |
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5. Dead Sea Scrolls, Damascus Covenant, 10.21, 11.5 (2nd cent. BCE - 1st cent. CE)
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6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.21, 11.5 (2nd cent. BCE - 1st cent. CE)
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7. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE)
| 1.4. And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures." |
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8. Mishnah, Sotah, 5.5 (1st cent. CE - 3rd cent. CE)
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9. Mishnah, Toharot, 2.2 (1st cent. CE - 3rd cent. CE)
| 2.2. Rabbi Eliezer says: he who eats food with first degree uncleanness contracts first decree uncleanness; [He who eats food with] second [degree uncleanness contracts] second [degree uncleanness]; With third [degree uncleanness contracts] third [degree uncleanness]. Rabbi Joshua says: he who eats food with first [degree] or with second [degree uncleanness contracts] second [degree uncleanness]; With third [degree uncleanness, he contracts] second [degree uncleanness] in regard to holy things but not in regard to terumah. All this applies to common food that was prepared in condition of cleanness that is appropriate for terumah." |
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10. Mishnah, Yadayim, 4.2-4.4 (1st cent. CE - 3rd cent. CE)
| 4.2. On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him." 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year." 4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly." |
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11. Mishnah, Zavim, 5.12 (1st cent. CE - 3rd cent. CE)
| 5.12. The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids." |
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12. New Testament, Matthew, 18.20 (1st cent. CE - 1st cent. CE)
| 18.20. For where two or three are gathered together in my name, there I am in the midst of them. |
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13. Tosefta, Shabbat, 1.13-1.14, 1.16-1.17 (1st cent. CE - 2nd cent. CE)
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14. Babylonian Talmud, Berachot, 27b-28a (3rd cent. CE - 6th cent. CE)
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15. Babylonian Talmud, Eruvin, 51a (3rd cent. CE - 6th cent. CE)
| 51a. אמר רבא והוא דכי רהיט לעיקרו מטי א"ל אביי והא חשכה לו קתני,חשכה לביתו אבל לעיקרו של אילן מצי אזיל איכא דאמרי אמר רבא חשכה לו כי מסגי קלי קלי אבל רהיט מטי,רבה ורב יוסף הוו קא אזלי באורחא א"ל רבה לרב יוסף תהא שביתתנו תותי דיקלא דסביל אחוה ואמרי לה תותי דיקלא דפריק מריה מכרגא,(ידע ליה מר) א"ל לא ידענא ליה אמר ליה סמוך עלי דתניא ר' יוסי אומר אם היו שנים אחד מכיר ואחד שאינו מכיר זה שאינו מכיר מוסר שביתתו למכיר זה שמכיר אומר תהא שביתתנו במקום פלוני,ולא היא לא תנא ליה כר' יוסי אלא כי היכי דליקבל לה מיניה משום דר' יוסי נימוקו עמו:,אם אינו מכיר או שאינו בקי וכו':,הני אלפים אמה היכן כתיבן דתניא (שמות טז, כט) שבו איש תחתיו אלו ארבע אמות אל יצא איש ממקומו אלו אלפים אמה,מנא לן אמר רב חסדא למדנו מקום ממקום ומקום מניסה וניסה מניסה וניסה מגבול וגבול מגבול וגבול מחוץ וחוץ מחוץ דכתיב (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו',ונילף (במדבר לה, ד) מקיר העיר וחוצה אלף אמה דנין חוץ מחוץ ואין דנין חוץ מחוצה,ומאי נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן (ויקרא יד, מד) ובא הכהן זו היא שיבה זו היא ביאה,הני מילי היכא דליכא מידי דדמי ליה אבל היכא דאיכא מידי דדמי ליה מדמי ליה ילפינן:,אלפים אמה עגולות: ורבי חנינא בן אנטיגנוס מה נפשך אי אית ליה ג"ש פיאות כתיבן אי לית ליה גזירה שוה אלפים אמה מנא ליה,לעולם אית ליה גזירה שוה ושאני הכא דאמר קרא (במדבר לה, ה) זה יהיה להם מגרשי הערים לזה אתה נותן פיאות ואי אתה נותן פיאות לשובתי שבת,ורבנן תני רב חנניה אומר כזה יהו כל שובתי שבת,א"ר אחא בר יעקב המעביר ד"א ברה"ר אינו חייב עד שמעביר הן ואלכסונן,א"ר פפא בדיק לן רבא עמוד ברשות הרבים גבוה י' ורוחב ד' צריך הן ואלכסונן או לא ואמרינן ליה לאו היינו דרב חנניה דתניא רב חנניה אומר כזה יהו כל שובתי שבת:,וזה הוא שאמרו העני מערב ברגליו אמר ר' מאיר אנו אין לנו אלא עני וכו':,אמר רב נחמן מחלוקת במקומי דר"מ סבר עיקר עירוב בפת | 51a. bRava said:This ihalakhaapplies bonlyin a case bwhere, were he to run to the trunkof the tree bhe could reach itbefore the onset of Shabbat. bAbaye said to him: But doesn’tthe mishna bstate: And it grew darkwhile bhewas traveling, indicating that he is farther away than that?,The Gemara answers: The mishna means that bit grew darkwhile he was traveling so that he can no longer return bto his housebefore nightfall; bhowever, he is ableto bgo to the trunkof the tree before Shabbat. bSome statea different version of the previous statement. bRava said:The mishna means that bit grew darkwhile bhewas traveling, so that bwere he to walk very slowlyhe could not reach his house; bhowever, if he runs, he canstill barrivebefore Shabbat., bRabba and Rav Yosef were goingtogether balong the way. Rabba said to Rav Yosef: Our residence will be beneath the palm that carries its brother,the one with another palm tree leaning on it. bAnd some sayhe said to him: Our residence will be bbeneath the palm that spared its owner from the land tax [ ikarga /i],the palm which yielded enough dates for its owner to pay his entire land tax.,Rabba asked: bDoes the Master knowof that tree? Rav Yosef bsaid to him:No, bI do not knowof it. bHe said to him:Then brely on me, as it was taughtin a ibaraitathat bRabbi Yosei says: If twopeople bwerewalking together, boneof whom is bfamiliarwith a particular location in the distance, band oneis bnot familiarwith it, bthe one whois bnot familiarwith it bentrustshis right to designate bhisresidence bto the one whois bfamiliarwith it, band the one whois bfamiliarwith it bsays: My residence is in such-and-such place. /b,The Gemara comments: bBut it is notso; that is not the opinion of Rabbi Yosei. Rabba bonly taught itas if it is bin accordance withthe opinion of bRabbi Yosei so thatRav Yosef bwould accept it from him, due tothe fact that bRabbi Yosei’s reasoningaccompanies bhisrulings, Since the ihalakhais usually in accordance with Rav Yosei’s opinion, Rav Yosef would be less likely to raise doubts with regard to the ruling.,We learned in the mishna: bIf one is not familiarwith a tree or any other noticeable landmark, bor if he is not an expertin the ihalakha /i, unaware that residence can be established from a distance, and he said: My residence is at my current location, his presence at his current location acquires for him the right to walk two thousand cubits in each direction.,The Gemara raises a fundamental question: bThese two thousand cubits, where arethey bwrittenin the Torah? The Gemara answers that it is bas it was taughtin a ibaraita /i: b“Remain every man in his place”(Exodus 16:29); bthese arethe bfour cubits,which constitute the minimum Shabbat limit, e.g., for one who ventured beyond his prescribed limit. b“Let no man go out of his place”(Exodus 16:29); bthese arethe btwo thousand cubitsof the Shabbat limit for one who remains in his place. Unless otherwise specified, the measure of one’s place is two thousand cubits.,The Gemara asks: bFrom where do wederive that this is the measure of one’s place? bRav Ḥisda said: We derivethis by means of a verbal analogy between the term bplacewritten here: “Let no man go out of his place,” and bfromthe term bplacewritten with regard to an unwitting murderer: “Then I will appoint you a place to where he shall flee” (Exodus 21:13). This last verse mentions both place and fleeing, bandthe term bplaceis derived bfromthe term bfleeing. Andthe term bfleeingis derived bfromthe term bfleeing,written in a different verse with regard to the unwitting murderer: “But if the slayer shall at any time come outside the border of the city of his refuge, whither he has fled” (Numbers 35:26). bAndthe term bfleeingis derived bfromthe term bborder,which appears in the same verse. bAndthe term bborderis derived bfromthe term bborder,as it states there: “And the avenger of blood find him outside [ imiḥutz /i] the borders of the city of his refuge” (Numbers 35:27). Since this verse mentions both the term border and the term outside, the term bborderis derived bfromthe term boutside. Andthe term boutsideis derived bfromthe term boutside, as it is writtenwith regard to the Levite cities, which also served as cities of refuge: b“And you shall measure from outside [ imiḥutz /i] the city on the east side two thousand cubits,and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits” (Numbers 35:5). From this chain of identical terms, the meaning of the term place stated in connection with Shabbat is derived from the two thousand cubits mentioned with regard to the Levite cities.,The Gemara asks: bBut let us deriveinstead by means of a verbal analogy between the term outside in the verse: “Outside the borders of the city of refuge,” and the term outside in the verse: b“From the wall of the city outward [ ivaḥutza /i] a thousand cubits”(Numbers 35:4), that the Shabbat limit measures only a thousand cubits. The Gemara answers: bOne derivesthe meaning of the term boutside [ iḥutz /i]by means of a verbal analogy bfromanother instance of the term boutside [ iḥutz /i], but one does not derivethe meaning of the term boutside fromthe term boutward [ iḥutza /i]. /b,The Gemara raises a difficulty: bWhat issignificant about bthe differencebetween the two terms? bDidn’t the school of Rabbi Yishmael teacha verbal analogy with regard to leprosy of houses between the verse: b“And the priest shall return [ iveshav /i]”(Leviticus 14:39) and the verse: b“And the priest shall come [ iuva /i]”(Leviticus 14:44), from which it is derived that bthis isthe ihalakhawith regard to breturning,i.e., it is after seven days; bthis isthe same ihalakhawith regard to bcoming;it is after seven days. Obviously, the less pronounced difference of one letter between iḥutzand iḥutza /i, should not prevent the teaching of a verbal analogy.,Gemara rejects this argument: bThis appliesonly bwhen there are no termsthat are bidentical to it however, where there are termsthat are bidentical to it, we derivethe verbal analogy bfromterms bidentical to it,rather than from the terms that are not precisely identical.,The itanna’imof the mishna disagree whether the btwo-thousand-cubitlimit granted to a person in every direction is measured as a bcircleor as a square tablet. The Gemara poses a question: With regard to the opinion of bRabbi Ḥanina ben Antigenosthat the limit is measured as a circle, bno matter whatyou say, it is difficult. bIf he is of theopinion that there is a bverbal analogyfrom the verse written with regard to the Levite cities it is difficult, because bsidesis the term bwritten,indicating squared boundaries. And bif he is not of theopinion that there is a bverbal analogy, from where does hederive that the Shabbat limit is btwo thousand cubits? /b,The Gemara answers: bActually, he is ofthe opinion that there is ba verbal analogy, but here,with regard to the Levite cities, it bis different, as the verse says: “This shall be to them the open space of the cities”(Numbers 35:5), from which it is inferred: bTo this,the open space of the city, byoushould bprovide sidesand square it, bbut you do not provide sides to those resting on Shabbat.Instead, those who establish Shabbat residence are provided with a circular, two-thousand-cubit limit.,The Gemara asks: bAndhow do bthe Rabbisunderstand the emphasis placed on the word this in the verse? The Gemara answers: As bit was taughtin a ibaraitathat bRav Ḥaya says: Like thismeasure bshall bethe calculations of measures for ball those who rest on Shabbat,i.e., square., bRav Aḥa bar Ya’akov said: One who carriesan object bfour cubits in the public domain is only liable if he carriesit bfourcubits bwith their diagonal.The four cubits mentioned in many places is only the basic measure by which the distance beyond which it is prohibited to carry is calculated. However, in practice, a person is liable only if he carries the object the length of the diagonal of a square with four-cubit sides., bRav Pappa saidthat bRavaonce btested usby asking: With regard to ba pillar in the public domain, tenhandbreadths bhigh and fourhandbreadths bwide, mustthe width bbefour handbreadths bwith their diagonalin order to be regarded a private domain, bor not? And we said to him: Is this notthat which was taught by bRav Ḥaya? As it was taughtin a ibaraita /i: bRav Ḥaya says: Like thismeasure bshall bethat of ball those who rest on Shabbat,indicating that the diagonal is the determining measure for the ihalakhotof rest on Shabbat.,We learned in the mishna: bAnd this isthe meaning of that bwhichthe Sages bsaid: A pauper can establish an ieiruvwith his feet,i.e., one who does not have the bread required to establish an ieiruvmay walk anywhere within his Shabbat limit and acquire residence. bWe havethis leniency in effect bonlyfor ba pauper,who does not have food for two meals. However, one who has bread may only establish residence with bread. Rabbi Yehuda says: This leniency is in effect for both a pauper and a wealthy person., bRav Naḥman said:This bdisputebetween Rabbi Meir and Rabbi Yehuda is bwith regard toa case where the person said: My residence is in bmycurrent blocation. As Rabbi Meir maintains: The primaryordice and establishment bof ieiruv /iis bwith bread. /b |
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16. Babylonian Talmud, Shabbat, 17a (3rd cent. CE - 6th cent. CE)
| 17a. אקפח את בני שזו הלכה מקופחת ששמע השומע וטעה האיכר עובר ומרדעו על כתפו ואיהל צדו אחת על הקבר טימאו אותו משום כלים המאהילים על המת,א"ר עקיבא אני אתקן שיהו דברי חכמים קיימים שיהו כל המטלטלים מביאין את הטומאה על האדם שנושא אותן בעובי המרדע ועל עצמן בכל שהן ועל שאר אדם וכלים בפותח טפח,וא"ר ינאי ומרדע שאמרו אין בעביו טפח ויש בהיקפו טפח וגזרו על היקפו משום עביו,ולר' טרפון דאמר אקפח את בני שהלכה זו מקופחת בצרו להו א"ר נחמן בר יצחק אף בנות כותים נדות מעריסתן בו ביום גזרו ובאידך ס"ל כר' מאיר:,ואידך הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר א"ל הלל לשמאי מפני מה בוצרין בטהרה ואין מוסקין בטהרה,א"ל אם תקניטני. גוזרני טומאה אף על המסיקה נעצו חרב בבית המדרש אמרו הנכנס יכנס והיוצא אל יצא ואותו היום היה הלל כפוף ויושב לפני שמאי כאחד מן התלמידים והיה קשה לישראל כיום שנעשה בו העגל וגזור שמאי והלל ולא קבלו מינייהו ואתו תלמידייהו גזור וקבלו מינייהו,מ"ט אמר (ר') זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות טמאות,הניחא למ"ד כלי טמא חושב משקין שפיר אלא למ"ד אין כלי טמא חושב משקין מאי איכא למימר אלא אמר זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות מזופפות,רבא אמר גזירה משום הנושכות (דאמר) רב נחמן אמר רבה בר אבוה פעמים שאדם הולך לכרמו לידע אם הגיעו ענבים לבצירה או לא ונוטל אשכול ענבים לסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהם:,ואידך אמר | 17a. bI will bury my sonsif bthis isnot ba truncated ihalakha /i, i.e., that the one who heardit, bhearda halakhic ruling concerning a different situation band erred.He thought this ihalakhawas established with regard to the following: Movable objects with the thickness of an ox goad transmit impurity to another vessel when the movable object is over both the source of impurity and the vessel at the same time. However, the original ihalakhais as follows: If bthe farmer was passing and his ox goad was on his shoulder and one side ofthe ox goad bcovered the grave,the Sages bdeemedthe ox goad itself bimpure due tothe impurity bof vessels that cover a corpse.Any object located over a grave becomes impure. However, just because the ox goad itself became impure, this does not necessarily mean that it transmits impurity to other objects., bRabbi Akiva said: I will correctand explain the ihalakhaso bthat the statements of the Sages will be upheldas they were originally said, and this ihalakhawill be explained as follows: bAll movable objects transmit impurity to the person carrying themif the objects are at least as thick as an ox goad. As will be explained below, there is room to decree that a round object with the circumference of an ox goad should have the legal status of a tent over a corpse. Something that serves as a covering over a corpse not only becomes impure itself, but also transmits impurity, as it is written: “Anything that is in the tent will become impure for seven days” (Numbers 19:14). Therefore, even the person carrying the ox goad becomes impure due to the ox goad. bAnd,however, movable objects that covered the corpse bring impurity bupon themselvesby means of this makeshift tent bat any size,and there is no minimum measure. bAnd,however, those objects that cover the corpse do not transmit impurity bto other peoplewho are not carrying them. bAndthe same is true with regard to bvessels,unless the width of these vessels is at least bone handbreadth. /b, bAnd Rabbi Yannai said: And the ox goad that they mentionedis specifically one in which bits width is not a handbreadth and,however, bits circumference is a handbreadth, and they,the Sages, bissued a decree on its circumference due to its width.If its width was a handbreadth it would transmit impurity as a tent by Torah law. Therefore, they issued a rabbinic decree with regard to an object whose circumference is a handbreadth. This is another of the eighteen decrees.,The Gemara asks: bAndaccording bto Rabbi Tarfon, who said: I will bury my sonif bthis isnot ba truncated ihalakha /i,the tally of the decrees bis lacking,and there are not eighteen. bRav Naḥman bar Yitzḥak said:The decree that the bdaughters ofthe bSamaritans areconsidered to already have the status of bmenstruating women from their cradle, they issued on that day. And in the othermatter of drawn water, bhe holds in accordance withthe opinion of bRabbi Meir,and thereby the tally of the decrees is complete., bAnd anotherof those decrees is the matter of bone who harvestsgrapes in order to take them bto the press. Shammai says: It has become susceptible, and Hillel says: It has not become susceptible. Hillel said to Shammai:If so, bfor whatpurpose bdo they harvestgrapes bin purity,i.e., utilizing pure vessels, as in your opinion, since the grapes are susceptible to impurity by means of the juice that seeps from them, care must be taken to avoid impurity while gathering; band,however, bthey do not harvestolives bin purity?According to your opinion that liquid that seeps out renders the fruit susceptible to impurity, why is there not a similar concern with regard to the liquid that seeps out of olives?,Shammai bsaid to him: If you provoke meand insist that there is no difference between gathering olives and grapes, then, in order not to contradict this, bI will decree impurity on the gatheringof olives bas well.They related that since the dispute was so intense, bthey stuck a sword in the study hall, and they said: One whoseeks to benterthe study hall, blet him enter, and one whoseeks to bleave may not leave,so that all of the Sages will be assembled to determine the ihalakha /i. bThat day Hillel was bowed and was sitting before Shammai like one of the students.The Gemara said: bAndthat day bwas as difficult for Israel as the day theGolden bCalf was made,as Hillel, who was the iNasi /i, was forced to sit in submission before Shammai, and the opinion of Beit Shammai prevailed in the vote conducted that day. bAnd Shammai and Hillel issued the decree, andthe people bdid not accept it from them. And their students cameand bissued the decree, andthe people baccepted it from them. /b,As to the essence of the matter, the Gemara asks: bWhat is the reasonthey decreed that liquids that seeped from the grapes unintentionally render the grapes susceptible to impurity? bRabbi Ze’iri saidthat bRabbi Ḥanina said:The Sages issued ba decreedue to concern blest he gatherthe grapes bin impure baskets.The impurity of the vessel would accord the liquid in it the status of a liquid that renders food items susceptible to impurity.,The Gemara asks: This bworks out well,according bto the one who saidthat ban impure vessel accords liquidsin it the halakhic status as if they were placed there willfully, and they render foods susceptible to impurity even if he did not want the liquids in the vessel. However, according bto the one who saidthat ban impure vessel does not accord liquidsthat status, bwhat can be saidin explanation of the decree? bRather, Rabbi Ze’iri saidthat bRabbi Ḥanina saidthe following: The reason is not as we suggested; rather, this is ba decreeinstituted by the Sages blest he gather them in pitched baskets,which are sealed. Since liquids that seep out of the grapes do not spill out of the baskets, it is opportune for him to have the liquids seep out of the grapes as he thereby accelerates the production of wine in the press. Because the seeping of the liquid is opportune, it renders the grapes susceptible to impurity., bRava said:The reason for the bdecreeis bdue to thecase of liquid that squirted out when one separated clusters of grapes that were bstuck together /b. Since he did so by his own hand, consciously and willfully, the liquid that seeps out renders the grapes susceptible to impurity. Just as bRav Naḥman saidthat bRabba bar Avuh said: Sometimes a person goes to his vineyardin order bto ascertain whether or not the grapes have reachedthe time for bgathering, and he takes a cluster of grapes to squeeze it, and he spraysthe juice bontothe bgrapes.Based on the quality of the juice, he determines whether or not the grapes are sufficiently ripe. If so, this grape juice was squeezed by his own hand willfully and it renders the grapes susceptible to impurity, as even bat the time of gatheringit is conceivable that the bliquid is still moist uponthe grapes.,Since all eighteen decrees decreed that day have not yet been enumerated, the Gemara asks: bAndwhat is bthe other? Said /b |
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