1. Hebrew Bible, Deuteronomy, 16.18, 17.8-17.13, 21.5 (9th cent. BCE - 3rd cent. BCE)
| 16.18. שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃ 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 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׃ 17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ | 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." 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose." 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 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." 17.13. And all the people shall hear, and fear, and do no more presumptuously." 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." |
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2. Hebrew Bible, Leviticus, 27.30-27.33 (9th cent. BCE - 3rd cent. BCE)
| 27.31. וְאִם־גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִשִׁיתוֹ יֹסֵף עָלָיו׃ 27.32. וְכָל־מַעְשַׂר בָּקָר וָצֹאן כֹּל אֲשֶׁר־יַעֲבֹר תַּחַת הַשָּׁבֶט הָעֲשִׂירִי יִהְיֶה־קֹּדֶשׁ לַיהוָה׃ 27.33. לֹא יְבַקֵּר בֵּין־טוֹב לָרַע וְלֹא יְמִירֶנּוּ וְאִם־הָמֵר יְמִירֶנּוּ וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹדֶשׁ לֹא יִגָּאֵל׃ | 27.30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD." 27.31. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof." 27.32. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the LORD." 27.33. He shall not inquire whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed." |
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3. Hebrew Bible, Numbers, 18.21-18.32 (9th cent. BCE - 3rd cent. BCE)
| 18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.25. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 18.26. וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃ 18.27. וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃ 18.28. כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃ 18.29. מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃ 18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 18.32. וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃ | 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting." 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die." 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance." 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’" 18.25. And the LORD spoke unto Moses, saying:" 18.26. ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe." 18.27. And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press." 18.28. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest." 18.29. Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it." 18.30. Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press." 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting." 18.32. And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’" |
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4. Josephus Flavius, Jewish Antiquities, 20.214, 20.216-20.217 (1st cent. CE - 1st cent. CE)
| 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; |
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5. Josephus Flavius, Jewish War, 2.571 (1st cent. CE - 1st cent. CE)
| 2.571. as he chose seven judges in every city to hear the lesser quarrels; for as to the greater causes, and those wherein life and death were concerned, he enjoined they should be brought to him and the seventy elders. |
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6. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
| 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”" |
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7. Mishnah, Gittin, 8.5 (1st cent. CE - 3rd cent. CE)
| 8.5. If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her." |
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8. Mishnah, Maaser Sheni, 5.9-5.10 (1st cent. CE - 3rd cent. CE)
| 5.9. One whose produce was far away from him, he must call it by name. Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him. The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.” Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,” and they each received rent one from another." 5.10. At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah." |
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9. Mishnah, Peah, 1.6, 8.2 (1st cent. CE - 3rd cent. CE)
| 1.6. He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack." 8.2. They [amei haaretz] are to be believed concerning gleanings, the forgotten sheaf and peah during their [harvest] season, and concerning the poor man’s tithe during its whole year. A Levite is always to be trusted. They are only believed in those things which men are accustomed to give them." |
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10. Mishnah, Shabbat, 19.2, 21.2 (1st cent. CE - 3rd cent. CE)
| 19.2. They may perform all the necessities of circumcision on Shabbat: circumcising, uncovering [the corona], sucking [the wound], and placing a compress and cumin upon [the wound]. If one did not grind [the cumin] on the eve of Shabbat, he may chew [it] with his teeth and apply [it to the wound]. If he did not beat up wine and oil on the eve of Shabbat, he should apply each separately. They may not make a cloak for it in the first place, but he may wrap a rag about it. If this was not prepared from the eve of Shabbat, he may wind it about his finger and bring it, and even from another courtyard." 21.2. If a stone is on the mouth of a cask [of wine], one tilts it to its side and it falls off. If it [the cask] is [standing] among [other] casks, he lifts it up, tilts it on its side, and it falls off. If money is lying on a cushion, one shakes the cushion, and it falls off. If snot is on it, one wipes it off with a rag; If it is on leather, one pours water over it until it disappears." |
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11. Tosefta, Shabbat, 6 (1st cent. CE - 2nd cent. CE)
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12. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE)
| 31a. קולר תלוי בצואר עדים תלמוד לומר מדבר שקר תרחק,(סימן תלת"א תלמי"ד ותל"ת בעל"י חו"ב סמרטו"ט שומ"ע ומטעי"ם),מנין לתלמיד שיושב לפני רבו ורואה זכות לעני וחוב לעשיר מנין שלא ישתוק תלמוד לומר (שמות כג, ז) מדבר שקר תרחק,מנין לתלמיד שרואה את רבו שטועה בדין שלא יאמר אמתין לו עד שיגמרנו ואסתרנו ואבננו משלי כדי שיקרא הדין על שמי ת"ל מדבר שקר תרחק,מנין לתלמיד שאמר לו רבו יודע אתה בי שאם נותנין לי מאה מנה איני מבדה מנה יש לי אצל פלוני ואין לי עליו אלא עד אחד מנין שלא יצטרף עמו תלמוד לומר מדבר שקר תרחק,האי מדבר שקר תרחק נפקא הא ודאי שקורי קא משקר ורחמנא אמר (שמות כ, יב) לא תענה ברעך עד שקר אלא כגון דאמר ליה ודאי חד סהדא אית לי ותא אתה קום התם ולא תימא ולא מידי דהא לא מפקת מפומך שקרא אפי' הכי אסור משום שנאמר מדבר שקר תרחק,מנין לנושה בחבירו מנה שלא יאמר אטעננו במאתים כדי שיודה לי במנה ויתחייב לי שבועה ואגלגל עליו שבועה ממקום אחר תלמוד לומר מדבר שקר תרחק,מנין לנושה בחבירו מנה וטענו מאתים שלא יאמר אכפרנו בב"ד ואודה לו חוץ לבית דין כדי שלא אתחייב לו שבועה ולא יגלגל עלי שבועה ממקום אחר תלמוד לומר מדבר שקר תרחק,מנין לשלשה שנושין מנה באחד שלא יהא אחד בעל דין ושנים עדים כדי שיוציאו מנה ויחלוקו ת"ל מדבר שקר תרחק,מנין לשנים שבאו לדין אחד לבוש סמרטוטין ואחד לבוש איצטלית בת מאה מנה שאומרין לו לבוש כמותו או הלבישהו כמותך ת"ל מדבר שקר תרחק כי הוו אתו לקמיה דרבא בר רב הונא אמר להו שלופו פוזמוקייכו וחותו לדינא,מנין לדיין שלא ישמע דברי בעל דין (חבירו) קודם שיבא בעל דין חבירו ת"ל מדבר שקר תרחק,מנין לבעל דין שלא יטעים דבריו לדיין קודם שיבא בעל דין חבירו ת"ל מדבר שקר תרחק רב כהנא מתני (שמות כ, ז) מלא תשא לא תשיא,(יחזקאל יח, יח) ואשר לא טוב עשה בתוך עמיו רב אמר זה הבא בהרשאה ושמואל אמר זה הלוקח שדה שיש עליה עסיקין:,אינה נוהגת אלא בראוין להעיד כו': לאפוקי מאי אמר רב פפא לאפוקי מלך ורב אחא בר יעקב אמר לאפוקי משחק בקוביא,מ"ד משחק בקוביא כל שכן מלך ומ"ד מלך אבל משחק בקוביא מדאורייתא מחזא חזי ורבנן הוא דפסלוהו:,בפני בית דין ושלא בפני ב"ד כו': במאי קמיפלגי,אמרוה רבנן קמיה דרב פפא בדון מינה ומינה בדון מינה ואוקי באתרה קא מיפלגי,ר' מאיר סבר דון מינה ומינה מפקדון מה פקדון מושבע מפי עצמו חייב אף עדות מושבע מפי עצמו חייב ומינה מה פקדון בין בבית דין ובין שלא בבית דין אף עדות בין בבית דין ובין שלא בבית דין,ורבנן סברי דון מינה ואוקי באתרה מה פקדון מושבע מפי עצמו חייב אף עדות מושבע מפי עצמו חייב ואוקי באתרה מה מושבע מפי אחרים בבית דין אין שלא בבית דין לא אף מושבע מפי עצמו בבית דין אין שלא בבית דין לא | 31a. bthe chain [ ikolar /i]of culpability for the miscarriage of justice bbeplaced baround the neck of thefalse bwitnesses?It is derived as bthe verse states: “Distance yourself from a false matter.” /b,The Gemara provides ba mnemonicfor additional ihalakhotderived from the verse: “Distance yourself from a false matter.” bThreerelating to ba student; and threerelating to bcreditors;and three relating to a judge: bRags, hears, and explain. /b, bFrom whereis it derived with regard to ba student who is sitting before his teacher and seesa claim that provides badvantage for a poorperson band disadvantage for a wealthyperson bthat he shall not remain silent?It is derived as bthe verse states: “Distance yourself from a false matter.” /b, bFrom whereis it derived with regard to ba student who sees his teacher who is erring in judgment that he shall not say: I will wait formy teacher buntil he concludesthe trial bandthen bI will contradict him and constructa ruling bof my own so that the verdict will be attributed to my name?It is derived as bthe verse states: “Distance yourself from a false matter.” /b, bFrom whereis it derived with regard to ba student whose teacher said to him: You know concerning me thateven bifone were to bgive me one hundredtimes bone hundred dinars, I would not fabricatea claim. Now, bI have one hundred dinars in the possession of so-and-so,to whom I lent money, bbut I have only one witnessof the two required to testify baboutthe loan and enable me to collect payment; bfrom whereis it derived bthatthe student bshall not join withthe other witness and testify? It is derived bas the verse states: “Distance yourself from a false matter”(Exodus 23:7).,The Gemara asks: Is it from the verse b“Distance yourself from a false matter” that thismatter bis derived? Butisn’t bhe certainly lyingin that case, bandthis is already stated, as bthe Merciful One states: “You shall not bear false witness against your neighbor”(Exodus 20:13)? bRather,the reference is to a case bwherethe teacher bsaid to him:It is bcertainthat bI have one witness, and you comeand bstand therebeside him band do not say anything, asin that manner byou do not express a lie from your mouth.Your silent presence will create the impression that I have two witnesses and lead the debtor to admit his debt. bEven so,it is bprohibitedto do this, bdue to thatwhich bis stated: “Distance yourself from a false matter.” /b,There are three ihalakhotwith regard to a creditor: bFrom whereis it derived with regard to bone who is seekingrepayment bfrom anotherof a debt of bone hundred dinars,and there are no witnesses to that effect, bthat he shall not say: I will claimthat bheowes me btwo hundreddinars bso that he will admitthat he owes bme one hundred dinars, and he will become liableto take ban oath to me,the oath of one who admits to part of a claim, bandon that basis bI will extendthe oath and compel bhimto take ban oathwith regard to a debt that he owes me bfrom another place?It is derived as bthe verse states: “Distance yourself from a false matter.” /b, bFrom whereis it derived with regard to bone who is seekingrepayment bfrom anotherof a debt of bone hundred dinars and claimsthat the debtor owes bhim two hundreddinars, bthatthe debtor bshall not say: I willcompletely bdeny hisclaim bin court, and I will admit to him outside court so that I will not become liableto take ban oath to him and he will not extendthe oath and compel bmeto take ban oathwith regard to a debt that I owe him bfrom another place?It is derived bas the verse states: “Distance yourself from a false matter.” /b, bFrom whereis it derived with regard to bthree who are seekingrepayment bfrom oneindividual for a total of bone hundred dinars, that oneof the three bshould not assume the role ofa sole blitigantand claim one hundred dinars, bandthe other btwowill assume the role of bwitnesses so that they will exactpayment of bone hundred dinarsfrom the debtor band divideit among them? It is derived bas the verse states: “Distance yourself from a false matter.” /b,There are three ihalakhotwith regard to a judge: bFrom whereis it derived with regard to btwoindividuals bwho came to judgment, one dressed in rags and one dressed in a garment worth one hundredtimes bone hundred dinars, thatthe judges bsay tothe wealthy person: bDress likethe poor person bor dressthe poor person in a garment blike yours?It is derived as bthe verse states: “Distance yourself from a false matter.”The Gemara relates: bWhenindividuals bwould come before Rava bar Rav Hunafor judgment bhewould bsay to them: Remove your fine shoes [ ipuzmukaikhu /i] and descend for judgment,so you will not appear more distinguished than the other litigant., bFrom whereis it derived bthat a judge should not hear the statement ofone blitigant before the other litigant comesto court? It is derived bas the verse states: “Distance yourself from a false matter.” /b, bFrom whereis it derived that ba litigant shall not explainthe rationale behind bhis statements to the judge before the other litigant comesto court? It is derived as bthe verse states: “Distance yourself from a false matter.” Rav Kahana teachesthat this ihalakhais derived bfromthat which is written: b“You shall not accept [ ilo tissa /i]a false report” (Exodus 23:1), which he interprets as though it is written: bYou shall not causeothers [ ilo tassi /i] to accept a false report.,The verse states: b“And did that which is not good among his people”(Ezekiel 18:18). bRav says: Thisis referring to bone who comesto court bwith authorizationto present claims on behalf of another. bAnd Shmuel says: Thisis referring to bone who purchases a fieldconcerning which bthere are those who contestownership bof it,as in that way, he involves himself in the disputes of others.,§ The mishna teaches that the oath of testimony bis practiced only with regard tothose bfit to testify.The Gemara asks: This statement serves bto exclude whatperson not allowed to testify who was not mentioned explicitly in the mishna? bRav Pappa said:It serves bto exclude a kingwho, although he is neither a relative nor otherwise disqualified from testifying, does not testify in court. bAnd Rav Aḥa bar Ya’akov said:It serves bto exclude one who plays with dice,who is disqualified as a witness by rabbinic law.,The Gemara notes: According to bthe one who saysthat the mishna excludes bone who plays with dicefrom the oath of testimony, ball the more soshould ba kingbe excluded, as he does not testify by Torah law. bAndaccording to bthe one who saysthat the mishna excludes ba kingfrom the oath of testimony, it may exclude only a king, bbutperhaps bone who plays with diceis not excluded, as bby Torah law he is fitto testify band it is the Sages who disqualified him.Therefore, he is not excluded from the oath of testimony, which is by Torah law.,§ The mishna teaches: The oath of testimony is practiced both bin the presence ofthe bcourt and not in the presence ofthe bcourt,when the potential witness takes the oath on his own. And if the oath is administered by others he is liable only when he denies, in court, any knowledge of the incident in question. This is the statement of Rabbi Meir. And the Rabbis say: Whether the witness takes the oath on his own or whether the oath is administered by others, he is liable only when he denies, in court, any knowledge of the incident in question. The Gemara asks: bWith regard to what do they disagree? /b, bThe Sages saidthe explanation bbefore Rav Pappa: They disagree with regard tothe method of derivation by means of a verbal analogy. Is the method to binferthe ihalakha bfromthe source of the verbal analogy bandderive the details bfromthat source as well, or is the method to binferthe ihalakha bfrom it but interpretthe ihalakhaaccording bto itsown bplace? /b,The Gemara elaborates: bRabbi Meir holds: Infer from it andderive the details bfrom it.The ihalakhaof the oath of testimony is derived bfromthe ihalakhaof an oath on ba deposit: Just asin the case of the oath on ba deposit,one who btakes the oath on his ownis bliable, so tooin the case of the oath of btestimony,one who btakes the oath on his ownis bliable. Andderive the details bfrom it: Just asin the case of the oath on ba depositone is liable bwhetherhe took the oath bin court orhe took the oath bnot in court, so tooin the case of the oath of btestimony,one is liable bwhetherhe took the oath bin court orhe took the oath bnot in court. /b, bAnd the Rabbis hold: Inferthe ihalakha bfrom it but interpretthe ihalakhaaccording bto itsown bplace.The ihalakhaof the oath of testimony is derived from the ihalakhaof an oath on a deposit: bJust asin the case of the oath on ba deposit,one who btakes the oath on his ownis bliable, so tooin the case of the oath of btestimony,one bwho takes the oath on his ownis bliable. But interpretthe ihalakhaaccording bto itsown bplaceand derive the details of the ihalakhafrom the ihalakhotof the oath of testimony: bJust asin the case of bone who was administered an oath by others,if he denies knowledge of the matter bin court, yes,he is liable, and if his denial does bnottake place bin court, no,he is not liable; bso too, one who took the oath on his own,if he did so bin court, yes,he is liable, and if he did bnottake the oath bin court, no,he is not liable. |
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13. Anon., Midrash Psalms, 114.6 (4th cent. CE - 9th cent. CE)
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