1. Hebrew Bible, Deuteronomy, 16.18 (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׃ | 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." |
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2. Hebrew Bible, Leviticus, 4.13-4.21 (9th cent. BCE - 3rd cent. BCE)
| 4.13. וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃ 4.14. וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃ 4.15. וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר לִפְנֵי יְהוָה וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃ 4.16. וְהֵבִיא הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר אֶל־אֹהֶל מוֹעֵד׃ 4.17. וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃ 4.18. וּמִן־הַדָּם יִתֵּן עַל־קַרְנֹת הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־הַדָּם יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 4.19. וְאֵת כָּל־חֶלְבּוֹ יָרִים מִמֶּנּוּ וְהִקְטִיר הַמִּזְבֵּחָה׃ 4.21. וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃ | 4.13. And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty:" 4.14. when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting." 4.15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD; and the bullock shall be killed before the LORD." 4.16. And the anointed priest shall bring of the blood of the bullock to the tent of meeting." 4.17. And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil." 4.18. And he shall put of the blood upon the horns of the altar which is before the LORD, that is in the tent of meeting, and all the remaining blood shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 4.19. And all the fat thereof shall he take off from it, and make it smoke upon the altar." 4.20. Thus shall he do with the bullock; as he did with the bullock of the sin-offering, so shall he do with this; and the priest shall make atonement for them, and they shall be forgiven." 4.21. And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly." |
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3. Hebrew Bible, Numbers, 4.3, 4.35, 4.39 (9th cent. BCE - 3rd cent. BCE)
| 4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה תִּפְקְדֵם כָּל־הַבָּא לַצָּבָא לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־בָּא לַצָּבָא לַעֲשׂוֹת מְלָאכָה בְּאֹהֶל מוֹעֵד׃ 4.35. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד׃ 4.39. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד׃ | 4.3. from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting." 4.35. from thirty years old and upward even unto fifty years old, every one that entered upon the service, for service in the tent of meeting." 4.39. from thirty years old and upward even unto fifty years old, every one that entered upon the service, for service in the tent of meeting," |
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4. Hebrew Bible, 2 Kings, 22.3 (8th cent. BCE - 5th cent. BCE)
| 22.3. וַיְהִי בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ שָׁלַח הַמֶּלֶךְ אֶת־שָׁפָן בֶּן־אֲצַלְיָהוּ בֶן־מְשֻׁלָּם הַסֹּפֵר בֵּית יְהוָה לֵאמֹר׃ | 22.3. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying." |
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5. Dead Sea Scrolls, Community Rule, 1.24 (2nd cent. BCE - 1st cent. CE)
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6. Mishnah, Bikkurim, 1.4 (1st cent. CE - 3rd cent. CE)
| 1.4. These bring [bikkurim] but do not read the declaration:The convert, since he cannot say: “Which the Lord has sworn to our fathers, to give to us” (Deuteronomy 26:3). If his mother was an Israelite, then he brings bikkurim and recites. When he prays privately, he says: “God of the fathers of Israel,” but when he is in the synagogue, he should say: “The God of your fathers.” But if his mother was an Israelite, he says: “The God of our fathers’." |
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7. Mishnah, Ketuvot, 1.2-1.3 (1st cent. CE - 3rd cent. CE)
| 1.2. A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity." 1.3. When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh." |
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8. Mishnah, Maaser Sheni, 5.14 (1st cent. CE - 3rd cent. CE)
| 5.14. From here they said that Israelites and mamzerim may make the confession, but not converts, nor freed slaves, since they have no inheritance in the land. Rabbi Meir says: neither do priests and Levites since they did not take a share of the land. Rabbi Yose says: they have the Levitical cities." |
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9. Mishnah, Qiddushin, 4.3 (1st cent. CE - 3rd cent. CE)
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10. Mishnah, Sanhedrin, 1.6, 4.1 (1st cent. CE - 3rd cent. CE)
| 1.6. The greater Sanhedrin was made up of seventy one and the little Sanhedrin of twenty three.From where do we learn that the greater Sanhedrin should be made up of seventy one? As it says, “Gather unto me seventy men of the elders of Israel” (Num. 11:16), and when Moses is added to them there is seventy one. Rabbi Judah says: “Seventy.” From where do we learn that the little Sanhedrin should be made up of twenty three? As it says, “The assembly shall judge”, “The assembly shall deliver” (Num. 35:24-25), an assembly that judges and an assembly that delivers, thus we have twenty. And from where do we know that an assembly has ten? As it says, “How long shall I bear this evil congregation?” (Num. 14:27) [which refers to the twelve spies] but Joshua and Caleb were not included. And from where do we learn that we should bring three others [to the twenty]? By inference from what it says, “You shall not follow after the many to do evil” (Ex. 23:2), I conclude that I must be with them to do well. Then why does it say, “[To follow] after the many to change judgment” (Ex. 23:2). [It means that] your verdict of condemnation should not be like your verdict of acquittal, for your verdict of acquittal is reached by the decision of a majority of one, but your verdict of condemnation must be reached by the decision of a majority of two. The court must not be divisible equally, therefore they add to them one more; thus they are twenty three. And how many should there be in a city that it may be fit to have a Sanhedrin? A hundred and twenty. Rabbi Nehemiah says: “Two hundred and thirty, so that [the Sanhedrin of twenty three] should correspond with them that are chiefs of [at least] groups of ten." 4.1. Both non-capital and capital cases require examination and inquiry [of the witnesses], as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival." |
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11. Mishnah, Yoma, 1.3, 1.5 (1st cent. CE - 3rd cent. CE)
| 1.3. They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service." 1.5. The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept." |
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12. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 36b. כי קאמר רב כגון רב כהנא ורב אסי דלגמריה דרב הוו צריכי ולסבריה דרב לא הוו צריכי,א"ר אבהו עשרה דברים יש בין דיני ממונות לדיני נפשות וכולן אין נוהגין בשור הנסקל חוץ מעשרים ושלשה,מנא הני מילי אמר רב אחא בר פפא דאמר קרא (שמות כג, ו) לא תטה משפט אביונך בריבו משפט אביונך אי אתה מטה אבל אתה מטה משפט של שור הנסקל,עשרה הא ט' הוו הא עשרה קתני משום דאין הכל כשרין ועשרים ושלשה חדא היא,הא איכא אחריתי דתניא אין מושיבין בסנהדרין זקן וסריס ומי שאין לו בנים ר' יהודה מוסיף אף אכזרי וחילופיהן במסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו:,הכל כשרין לדון דיני ממונות: הכל לאתויי מאי אמר רב יהודה לאתויי ממזר,הא תנינא חדא זימנא כל הראוי לדון דיני נפשות ראוי לדון דיני ממונות ויש ראוי לדון דיני ממונות ואין ראוי לדון דיני נפשות והוינן בה לאתויי מאי ואמר רב יהודה לאתויי ממזר חדא לאתויי גר וחדא לאתויי ממזר,וצריכ' דאי אשמעינן גר דראוי לבא בקהל אבל ממזר אימא לא ואי אשמעינן ממזר דבא מטיפה כשרה אבל גר דלא בא מטיפה כשרה אימא לא צריכא:,ואין הכל כשרין לדון דיני נפשות: מאי טעמא דתני רב יוסף כשם שב"ד מנוקין בצדק כך מנוקין מכל מום אמר אמימר מאי קרא (שיר השירים ד, ז) כולך יפה רעיתי ומום אין בך,ודילמא מום ממש אמר רב אחא בר יעקב אמר קרא (במדבר יא, טז) והתיצבו שם עמך עמך בדומין לך,ודילמא התם משום שכינה אלא אמר רב נחמן בר יצחק אמר קרא (שמות יח, כב) ונשאו אתך אתך בדומין לך ליהוי:, big strongמתני' /strong /big סנהדרין היתה כחצי גורן עגולה כדי שיהו רואין זה את זה ושני סופרי הדיינין עומדים לפניהם אחד מימין ואחד משמאל וכותבין דברי (מחייבין ודברי מזכין) ר' יהודה אומר שלשה אחד כותב דברי המזכין ואחד כותב דברי המחייבין והשלישי כותב דברי המזכין ודברי המחייבין | 36b. The Gemara answers: bWhen Rav sayshis statement, he is referring to not every student, but only those bsuch as Rav Kahana and Rav Asi, who neededto learn bthehalakhic btraditions of Rav, but they did not needto learn bthe reasoning of Rav,as they were capable of conducting their own analysis., bRabbi Abbahu says: There are ten waysin which cases of bmonetary laware bdifferent fromcases of bcapital law,as was taught in the beginning of the chapter, band none of them is practiced with regard toa court hearing concerning ban ox that isto be bstoned,as it is treated as a case of monetary law, bexcept forthe requirement that the animal be judged by btwenty-threejudges, like in cases of capital law.,The Gemara asks: bFrom where are these mattersderived? bRav Aḥa bar Pappa says: As the verse states: “You shall not incline the judgment of your poor in his cause”(Exodus 23:6). He explains: bYou may not incline the judgment of,i.e., exert effort to find liable, byour poor, but you may incline the judgment of an ox that isto be bstoned.The reason for the procedural differences between cases of monetary law and cases of capital law is to render it more likely that one accused of a capital transgression will be acquitted. This is not a factor when judging the ox.,The Gemara asks: Are there really btenways in which cases of monetary law are different from cases of capital law? bThere areonly bninedifferences recorded in the mishna. The Gemara questions this: bButthe mishna bteaches tendifferences, not nine. The Gemara clarifies: Although there appear to be ten, there are in fact nine, bbecausethe ihalakhathat bnot all are fitto judge cases of capital law bandthe ihalakhathat btwenty-threejudges are required for cases of capital law bare one.The reason not all are fit to judge cases of capital law is that the court of twenty-three is derived from the command to Moses: “And they shall bear the burden of the people with you” (Numbers 11:17), which indicates that only those “with you,” i.e., similar in lineage to Moses, can serve on that court (see 17a).,The Gemara answers: bBut there is anotherdifference, bas it is taughtin a ibaraita( iTosefta7:5): The court bdoes not seat on the Sanhedrina very bold person or one who is castrated or one who has no children,as those who did not recently raise children may lack compassion. bRabbi Yehuda adds: Even a cruel personis not eligible. The Gemara comments: bAnd the opposite of thisis the ihalakha bwith regard to one who enticesothers to engage in idol worship, bas the Merciful One statesconcerning him: b“Neither shall you spare, neither shall you conceal him”(Deuteronomy 13:9).,§ The mishna teaches that ball are fit to judgecases of bmonetary law.The Gemara asks: bWhat is addedby the mishna’s employing the expansive term ball? Rav Yehuda says:It serves bto include a child born from an incestuous or adulterous relationship [ imamzer /i]in the category of those qualified to judge cases of monetary law.,The Gemara questions this explanation: bBut wealready blearnthis ihalakha bone time,as it is taught in a ibaraita /i: bAll who are fit to judgecases of bcapital law are fit to judgecases of bmonetary law, but there are those who are fit to judgecases of bmonetary law and are not fit to judgecases of bcapital law. And we discussed it: What is includedin the expansive term all employed by the ibaraita /i? bAnd Rav Yehuda says:It serves bto include a imamzer /i.The Gemara responds: bOneof the two sources serves bto include a convert,who is qualified to judge only in cases of monetary law, band oneof the two sources serves bto include a imamzer /i. /b,The Gemara comments: bAndboth the mishna and ibaraitaare bnecessary,as the ihalakhataught by one source cannot be derived from the ihalakhataught by the other source. bAs, ifthe itanna btaught usthe fitness to judge cases of monetary law only with regard to ba convert,one could say that a convert is like a born Jew concerning this, bsincehe is bfit to enter into the congregation,i.e., marry a Jew of fit lineage, bbutwith regard to ba imamzer /i,who is not fit to enter into the congregation, bsaythat he bcannotserve as a judge. bAnd ifthe itanna btaught usthe fitness to judge cases of monetary law only with regard to ba imamzer /i,one could say that a imamzeris fit to judge, bas he came from seedof bunflawedlineage, bbutwith regard to ba convert, who does not come from seedof bunflawedlineage, bsaythat he bcannotserve as a judge. Therefore, both sources are bnecessary. /b,§ The mishna teaches: bBut not all are fit to judgecases of bcapital law;the judges may be only priests, Levites, or Israelites who are of sufficiently fit lineage to marry their daughters to members of the priesthood. The Gemara asks: bWhat is the reasonfor this? The Gemara explains: bAs Rav Yosef taught: Just as the court is clean in justice, so too, it is clean of any blemish,i.e., it does not include anyone of flawed lineage. bAmeimar says: What is the versefrom which it is derived? It states: b“You are all fair, my love; and there is no blemish in you”(Song of Songs 4:7).,The Gemara asks: bBut perhapsyou should say that this is referring to ban actual blemish,and is teaching that one who has a physical blemish cannot be appointed to the Sanhedrin. bRav Aḥa bar Ya’akov says:It is not necessary to learn from this verse the ihalakhathat one who has a physical blemish cannot be appointed to the Sanhedrin, as bthe verse statesin connection with the transfer of the Divine Spirit from Moses to the Elders: b“That they may stand there with you”(Numbers 11:16). The term b“with you”is explained to mean: bWith similarity to you,teaching that the members of the Sanhedrin must be whole in body, like Moses.,The Gemara rejects this proof: bBut perhaps there,those who were with Moses had to be free of any blemish bdue tothe bDivine Presence,which was going to rest upon them, but this is not a requirement for judges to serve on the Sanhedrin. bRather, Rav Naḥman bar Yitzḥak says: The verse states:“So shall they make it easier for you band bear the burden with you”(Exodus 18:22). The term b“with you”is explained to mean: bThey shall be similar to you,without blemish. This verse is referring to the appointment of regular judges, upon whom the Divine Presence does not rest, and teaches that all members of the Sanhedrin must be whole in body, and the verse from Song of Songs teaches that they must have unflawed lineage as well., strongMISHNA: /strong bA Sanhedrinof twenty-three bwasarranged in the same layout bas half of a circular threshing floor, in order thatall the judges bwill see one anotherand the witnesses. bAnd two judges’ scribes stand beforethe court, bone on the right and one on the left, and they write the statements of those who findthe accused bliable and the statements of those who acquitthe accused. bRabbi Yehuda says:There were bthreescribes. bOne writesonly bthe statements of those who acquitthe accused, bone writesonly bthe statements of those who findhim bliable, and the third writesboth bthe statements of those who acquitthe accused band the statements of those who findhim bliable,so that if there is uncertainty concerning the precise wording that one of the scribes writes, it can be compared to the words of the third scribe. |
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13. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 56b. עבדך וירגל בעבדך אל אדוני המלך ואדוני המלך כמלאך האלהים ועשה הטוב בעיניך ויאמר לו המלך למה תדבר עוד דבריך אמרתי אתה וציבא תחלקו את השדה ויאמר מפיבשת אל המלך גם את הכל יקח אחרי אשר בא אדוני המלך בשלום אל ביתו אמר לו אני אמרתי מתי תבא בשלום ואתה עושה לי כך לא עליך יש לי תרעומות אלא על מי שהביאך בשלום,היינו דכתיב (דברי הימים א ח, לד) ובן יהונתן מריב בעל וכי מריב בעל שמו והלא מפיבשת שמו אלא מתוך שעשה מריבה עם בעליו יצתה בת קול ואמרה לו נצא בר נצא נצא הא דאמרן בר נצא דכתיב (שמואל א טו, ה) ויבא שאול עד עיר עמלק וירב בנחל אמר רבי מני על עסקי נחל,אמר רב יהודה אמר רב בשעה שאמר דוד למפיבשת אתה וציבא תחלקו את השדה יצתה בת קול ואמרה לו רחבעם וירבעם יחלקו את המלוכה,אמר רב יהודה אמר רב אילמלי לא. קיבל דוד לשון הרע לא נחלקה מלכות בית דוד ולא עבדו ישראל ע"ז ולא גלינו מארצנו:,אמר ר' שמואל בר נחמני א"ר יונתן כל האומר שלמה חטא אינו אלא טועה שנאמר (מלכים א יא, ד) ולא היה לבבו שלם עם ה' אלהיו כלבב דוד אביו כלבב דוד אביו הוא דלא הוה מיחטא נמי לא חטא,אלא מה אני מקיים (מלכים א יא, ד) ויהי לעת זקנת שלמה נשיו הטו את לבבו ההיא כרבי נתן דר' נתן רמי כתיב ויהי לעת זקנת שלמה נשיו הטו את לבבו והכתיב כלבב דוד אביו כלבב דוד אביו הוא דלא הוה מיחטא נמי לא חטא הכי קאמר ויהי לעת זקנת שלמה נשיו הטו את לבבו ללכת אחרי אלהים אחרים ולא הלך,והכתיב (מלכים א יא, ז) אז יבנה שלמה במה לכמוש שקוץ מואב שבקש לבנות ולא בנה,אלא מעתה (יהושע ח, ל) אז יבנה יהושע מזבח לה' שבקש לבנות ולא בנה אלא דבנה הכא נמי דבנה,אלא כדתניא רבי יוסי אומר (מלכים ב כג, יג) ואת הבמות אשר על פני ירושלים אשר מימין להר המשחה אשר בנה שלמה מלך ישראל לעשתרות שקוץ צדונים וגו',אפשר בא אסא ולא ביערם יהושפט ולא ביערם עד שבא יאשיה וביערם והלא כל ע"ז שבארץ ישראל אסא ויהושפט ביערום אלא מקיש ראשונים לאחרונים מה אחרונים לא עשו ותלה בהן לשבח אף ראשונים לא עשו ותלה בהן לגנאי,והכתיב (מלכים א יא, ו) ויעש שלמה הרע בעיני ה' אלא מפני שהיה לו למחות בנשיו ולא מיחה מעלה עליו הכתוב כאילו חטא,אמר רב יהודה אמר שמואל נוח לו לאותו צדיק שיהא שמש לדבר אחר ואל יכתב בו ויעש הרע בעיני ה',אמר רב יהודה אמר שמואל בשעה שנשא שלמה את בת פרעה הכניסה לו אלף מיני זמר ואמרה לו כך עושין לעבודה זרה פלונית וכך עושים לע"ז פלונית ולא מיחה בה,אמר רב יהודה אמר שמואל בשעה שנשא שלמה את בת פרעה ירד גבריאל ונעץ קנה בים ועלה בו שירטון ועליו נבנה כרך גדול [של רומי],במתניתא תנא אותו היום שהכניס ירבעם שני עגלי זהב אחד בבית אל ואחד בדן נבנה צריף אחד וזהו איטליאה של יון:,א"ר שמואל בר נחמני א"ר יונתן כל האומר יאשיהו חטא אינו אלא טועה שנאמר (מלכים ב כב, ב) ויעש הישר בעיני ה' וילך בכל דרך דוד אביו אלא מה אני מקיים (מלכים ב כג, כה) וכמוהו לא היה לפניו מלך אשר שב וגו',שכל דין שדן מבן שמנה עד שמנה עשרה החזירן להן שמא תאמר נטל מזה ונתן לזה תלמוד לומר בכל מאודו שנתן להם משלו,ופליגא דרב דאמר רב אין לך גדול בבעלי תשובה יותר מיאשיהו בדורו ואחד בדורנו ומנו אבא אבוה דרבי ירמיה בר אבא ואמרי לה אחא אחוה דאבא אבוה דרב ירמיה בר אבא דאמר מר רבי אבא ואחא אחי הוו,אמר רב יוסף ועוד אחד בדורנו ומנו עוקבן בר נחמיה ריש גלותא והיינו. נתן דצוציתא אמר רב יוסף הוה יתיבנא בפירקא והוה קא מנמנם וחזאי בחילמא דקא פשט ידיה וקבליה:, br br big strongהדרן עלך במה בהמה /strong /big br br | |
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