1. Hebrew Bible, Genesis, 17.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 143, 144, 145| 17.12. "וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃", | 17.12. "And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.", |
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2. Anon., 1 Enoch, 5.4, 14.3, 72.1-72.2, 74.2, 74.12, 75.3, 78.10, 79.6, 80.1, 82.2-82.8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 98, 128 | 5.4. But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace. 14.3. converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding 72.1. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world 72.1. morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth 72.2. and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven, 72.2. and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to 74.2. revolution. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their month 74.12. moon falls behind the sun and stars to the number of" 75.3. accomplished through its separate three hundred and sixty-four stations. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariot 79.6. this place which thou seest has been traversed. Such is the picture and sketch of every luminary which Uriel the archangel, who is their leader, showed unto me. 80.1. And in those days the angel Uriel answered and said to me: ' Behold, I have shown thee everything, Enoch, and I have revealed everything to thee that thou shouldst see this sun and this moon, and the leaders of the stars of the heaven and all those who turn them, their tasks and times and departures. 82.2. I have given Wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought. 82.2. in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida'ljal, Ke'el, and He'el, and the name of the head of a thousand which is added to them, Asfa'el: and the days of his dominion are at an end.Section IV. Chapters LXXXIII-XC. The Dream-Visions. 82.3. And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food. 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which 82.5. lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them 82.6. accurately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days. 82.7. And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the 82.8. Lord of the whole creation of the world hath subjected the host of heaven. And he has power over night and day in the heaven to cause the light to give light to men -sun, moon, and stars, |
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3. Septuagint, Ecclesiasticus (Siracides), 2.15-2.16, 35.1-35.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 98 | 2.15. Those who fear the Lord will not disobey his words,and those who love him will keep his ways. 2.16. Those who fear the Lord will seek his approval,and those who love him will be filled with the law. 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed, 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten. |
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4. Anon., Jubilees, 2.1, 2.17-2.18, 3.9, 6.17-6.19, 6.29-6.38, 7.36, 15.1, 15.25-15.27, 16.20, 20.2-20.8, 21.6, 22.1, 33.15-33.16, 44.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 104, 105, 144, 145, 352, 353 | 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 3.9. "This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband." 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19. And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 15.1. And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26. This law is for all the generations for ever, 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 16.20. And in the sixth year of the fourthweek we came to Abraham, to the Well of the Oath, and we appeared unto him [as we had told Sarah that we should return to her, 20.2. And he commanded them that they should observe the way of the Lord; that they should work righteousness, and love each his neighbour, and act on this manner amongst all men; that they should each so walk with regard to them as to do judgment and righteousness on the earth. 20.3. That they should circumcise their sons, according to the covet which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, [and renounce from amongst us all fornication and uncleanness]. 20.4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart; 20.5. and let them not take to themselves wives from the daughters of Canaan; for the seed of Canaan will be rooted out of the land. 20.6. And he told them of the judgment of the giants, and the judgment of the Sodomites, how they had been judged on account of their wickedness, and had died on account of their fornication, and uncleanness, 20.7. and mutual corruption through fornication. br "And guard yourselves from all fornication and uncleanness, And from all pollution of sin, Lest ye make our name a curse, And your whole life a hissing, 20.8. And all your sons be destroyed by the sword, And ye become accursed like Sodom, And all your remt as the sons of Gomorrah. 21.6. And do thou, my son, observe His commandments and His ordices and His judgments, and walk not after the abominations and after the graven images and after the molten images. br And eat no blood at all of animals or cattle, or of any bird which flieth in the heaven. 22.1. And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks--that is, the feast of the first-fruits of the harvest--to Abraham, their father, 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive. 33.16. For until that time there had not been revealed the ordice and judgment and law in its completeness for all, 44.4. And he celebrated the harvest festival of the first-fruits with old grain, for in all the land of Canaan there was not a handful of seed (in the land), for the famine was over all the beasts and cattle and birds, and also over man. |
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| 5. Dead Sea Scrolls, Damascus Covenant, 3.10-3.16, 4.21, 12.14-12.15, 15.9, 20.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102, 104, 132 |
| 6. Dead Sea Scrolls, Pesher On Habakkuk, 1.1-1.3, 1.14-1.15, 3.15-3.17, 5.2, 5.7-5.12, 8.1, 12.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102, 104, 132 |
| 7. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.10-3.16, 4.21, 12.14-12.15, 15.9, 20.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102, 104, 132 |
8. Tosefta, Sotah, 7.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 217| 7.15. "יש יוצאין וחוזרין יוצאין ואין חוזרין ויש שאין יוצאין כל עיקר כל אלו שאמרו יוצאין וחוזרין נותנין [פסי] העיר ומספקין מים ומזון למלחמה ומתקנים את הדרכים ושאר כולן אין חוזרין כל אלו שאמרו אין יוצאין כל עיקר הבונה בית וחנכו ולא שהה שנים עשר חדש נטע כרם וחללו ולא שהה שנים עשר חדש ארס אשה ולקחה ולא שהה שנים עשר חדש הללו אין נותנין פסי העיר ואין מספקין מים ומזון למלחמה ואין מתקנים את הדרכים ר' יהודה היה קורא למלחמת הרשות מלחמת מצוה אבל מלחמת חובה הכל יוצא אפי' חתן מחדרו וכלה מחופתה. ", | |
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| 9. Mishnah, Sotah, a b c d\n0 7.11 (8) 7.11 (8) 7 11 (8) (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 217 |
| 10. Mishnah, Qiddushin, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 217 |
| 11. Anon., Sifre Deuteronomy, 76 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349 |
12. Anon., Genesis Rabba, 100.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349| 100.7. וַיִּסְפְּדוּ שָׁם וגו' (בראשית נ, י), וּמִנַּיִן לְאֵבֶל שֶׁהוּא שִׁבְעָה, רַבִּי אַבָּא מַיְתֵי לָהּ מֵהָכָא, וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים, וּלְמֵדִין דָּבָר קֹדֶם מַתַּן תּוֹרָה. רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא מַיְתֵי לָהּ מֵהָכָא (ויקרא ח, לג): וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים וגו', מָה אַתֶּם נִמְשַׁחְתֶּם בְּשֶׁמֶן הַמִּשְׁחָה שִׁבְעָה יָמִים, אַף אַתֶּם שִׁמְרוּ לַאֲחֵיכֶם שִׁבְעָה יָמִים. רַבִּי הוֹשַׁעְיָא מַיְתֵי לָהּ מֵהָכָא (ויקרא ח, לה): וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁמֵּר לְעוֹלָמוֹ שִׁבְעָה יָמִים, אַף אַתֶּם שִׁמְּרוּ לַאֲחֵיכֶם שִׁבְעָה יָמִים, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ. רַבִּי יוֹחָנָן מַיְתֵי לָהּ מֵהָכָא (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת, אֶלָּא (במדבר יב, יד): תִּסָּגֵר, מַה יְּמֵי הֶסְגֵּר שִׁבְעָה אַף יְמֵי אֵבֶל שִׁבְעָה. חַד בְּרַבִּי אֲמַר הֲדָא דְרַבִּי יוֹחָנָן קוֹמֵי רֵישׁ לָקִישׁ וְלֹא קִבְּלָהּ, וְלָמָּה לֹא קִבְּלָהּ, אֲמַר תַּמָּן הוּא עָבֵד לָהּ הֶסְגֵּר וְהָכָא הוּא עָבֵד לָהּ הֶחְלֵט, דַּאֲתָא רַבִּי אַבָּהוּ בְּשֵׁם, רַבִּי יוֹחָנָן וְאָמַר אַל נָא תְהִי כַּמֵּת, מַה יְּמֵי הַמֵּת שִׁבְעָה אַף יְמֵי הֶחְלֵט שִׁבְעָה. רַבִּי יִרְמְיָה וְרַבִּי חִיָּא בַּר אַבָּא בְּשֵׁם רֵישׁ לָקִישׁ (עמוס ח, י): וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל, מַה יְּמֵי הַחַג שִׁבְעָה אַף יְמֵי הָאֵבֶל שִׁבְעָה. אָמַר רַבִּי חִיָּא שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא. אִי מָה עֲצֶרֶת יוֹם אֶחָד אַף הָאֵבֶל כֵּן, אָמְרוּ לוֹ מִיכָּן לִשְׁמוּעָה רְחוֹקָה, וְתָנֵי כֵּן שְׁמוּעָה קְרוֹבָה יֵשׁ לָהּ שְׁלשִׁים וְשִׁבְעָה, וּרְחוֹקָה אֵין לָהּ שְׁלשִׁים וְשִׁבְעָה. אִית תָּנֵי שְׁמוּעָה רְחוֹקָה לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, קְרוֹבָה בְּתוֹךְ שְׁלשִׁים. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר הֲלָכָה כְּמִי שֶׁהוּא אוֹמֵר שְׁמוּעָה קְרוֹבָה בְּתוֹךְ שְׁלשִׁים יוֹם וּרְחוֹקָה לְאַחַר שְׁלשִׁים יוֹם. רַבִּי בֶּרֶכְיָה וְרַבִּי יוֹנָה בְּשֵׁם רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי יְהוּדָה הַנָּשִׂיא, כְּתִיב (דברים לד, ח): וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל משֶׁה, יְמֵי שְׁנַיִם, בְכִי שִׁבְעָה, אֵבֶל שְׁלשִׁים. וְאִית דְּמַחְלְפִין, יְמֵי שִׁבְעָה, בְכִי שְׁנַיִם, אֵבֶל שְׁלשִׁים. מֵהָא שִׁבְעָה וּשְׁלשִׁים שֶׁמָּא יְמֵי, אֶלָּא שֶׁאִם הָיָה עָנִי מְדֻקְדָּק, בָּרִאשׁוֹן וּבַשֵּׁנִי אֵינוֹ עוֹשֶׂה מְלָאכָה, וּבַשְּׁלִישִׁי הוּא עוֹשֶׂה בְּצִנְעָא, אֲבָל אָמְרוּ תָּבוֹא מְאֵרָה לִשְׁכֵנָיו שֶׁהִצְרִיכוּהוּ לְכָךְ. בַּר קַפָּרָא אָמַר אֲפִלּוּ בַּשְּׁלִישִׁי אַל יַעֲשֶׂה כָּל עִקָּר מִפְּנֵי שֶׁהוּא תָּקְפּוֹ שֶׁל אֵבֶל. תָּנֵי בַּר קַפָּרָא כָּל תָּקְפּוֹ שֶׁל אֵבֶל אֵינוֹ אֶלָּא בַּשְּׁלִישִׁי, עַד תְּלָתָא יוֹמִין נַפְשָׁא תָּיְבָא עַל קִבְרָה, סְבוּרָה הִיא שֶׁהִיא חוֹזֶרֶת, כֵּיוָן דְּהִיא חָמְיָא דְּאִשְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, אָזְלָה לָהּ וְשָׁבְקָא לֵיהּ, הֲדָא הוּא דִכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וגו', לֶעָתִיד לָבוֹא הַפֶּה וְהַכָּרֵס מִדַּיְינִין זֶה עִם זֶה, הַפֶּה אוֹמֵר לַכָּרֵס כָּל מַה שֶּׁגָּזַלְתִּי וְחָמַסְתִּי, בְּךָ נָתַתִּי. וּלְאַחַר שְׁלשָׁה יָמִים הִיא נִבְקַעַת וְהִיא אוֹמֶרֶת לוֹ הֵא לְךָ כָּל מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ, שֶׁנֶּאֱמַר (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ. מַהוּ לִתֵּן תְּפִלִּין, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בָּרִאשׁוֹן אֵינוֹ נוֹתֵן וּבַשֵּׁנִי הוּא נוֹתֵן, וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת חוֹלֵץ. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר בָּרִאשׁוֹן וּבַשֵּׁנִי אֵינוֹ נוֹתֵן וּבַשְּׁלִישִׁי נוֹתֵן, וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת אֵינוֹ חוֹלֵץ, וְאִם בְּיוֹם שֵׁנִי אֵינוֹ מַנִּיחַ אִצְטְרִיכָא לְמֵימַר מִי שֶׁמֵּתוֹ מוּטָל עָלָיו פָּטוּר מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין, אֶלָּא כֵּיוָן דְּתָנָא הָדָא תָּנָא הָא דְרַבִּי זְעֵירָא. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי זְעֵירָא וּמַר עוּקְבָא בְּשֵׁם שְׁמוּאֵל הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר בִּנְתִינָה וּכְרַבִּי יְהוֹשֻׁעַ בַּחֲלִיצָה. רַבִּי זְעֵירָא בָּעֵי, מַהוּ לִתֵּן בַּשֵּׁנִי כְּרַבִּי אֱלִיעֶזֶר, מַהוּ שֶׁיַּעֲשֶׂה רַבִּי אֱלִיעֶזֶר כְּרַבִּי יְהוֹשֻׁעַ שֶׁלֹא לַחְלֹץ, וּמִנַּיִן שֶׁאֵין אֵבֶל בְּשַׁבָּת רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי מַיְתֵי לָהּ מֵהָכָא (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׂיר וְלֹא יוֹסִף עֶצֶב עִמָּהּ, בִּרְכַּת ה' הִיא תַעֲשִׁיר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. וְלֹא יוֹסִף עֶצֶב עִמָּהּ, זֶה הָאֵבֶל, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): כִּי נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ, אָמַר רַב חֲזָרָה זְקִיפָה חוֹבָה, פְּרִיעָה נְעִילָה רְשׁוּת, חָזְרַת קֶרַע זְקִיפַת מִטָּה חוֹבָה, פְּרִיעַת הָרֹאשׁ וּנְעִילַת הַסַּנְדָּל רְשׁוּת. שְׁמוּאֵל אָמַר פְּרִיעָה חֲזָרָה זְקִיפָה חוֹבָה, נְעִילַת תַּשְׁמִישׁ רְחִיצָה רְשׁוּת, פְּרִיעַת הָרֹאשׁ וַחֲזָרַת קֶרַע וּזְקִיפַת הַמִּטָּה חוֹבָה, וּנְעִילַת הַסַּנְדָּל וְתַשְׁמִישׁ הַמִּטָּה וּרְחִיצָה רְשׁוּת. חַד תַּלְמִיד מִן דִּשְׁמוּאֵל שִׁמֵּשׁ מִטָּתוֹ הָלַךְ וְרָחַץ, אָמַר לוֹ לַהֲלָכָה אָמַרְתִּי לְךָ שֶׁמָּא לְמַעֲשֶׂה, אִקְפַּד עֲלֵיהּ וּמִית. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא הֲוָה מְתַנֵּי שְׁבָחָא דְרַבִּי מֵאִיר קַמֵּי צִפּוֹרָאֵי, אָמַר לָהֶם אָדָם גָּדוֹל אָדָם קָדוֹשׁ, פַּעַם אַחַת מְצָאָן עוֹמְדִין בְּשׁוּרָה בְּשַׁבָּת, אָמַר לָהֶם שָׁלוֹם לָכֶם, אָמְרִין לֵיהּ דֵּין הוּא דְּאַתְּ מְשַׁבַּח בֵּיהּ, אָמַר לָהֶם דְּעוּ שִׁבְחוֹ שֶׁל אוֹתוֹ הָאִישׁ שֶׁבָּא לְהוֹדִיעֵנוּ שֶׁאֵין אֵבֶל בַּשַּׁבָּת. רַבִּי הוֹשַׁעְיָא אֲזַל לְחַד אֲתַר מְצָאָן שֶׁהֵן עוֹמְדִין בְּשׁוּרָה בַּשַּׁבָּת, אָמַר לָהֶם לֵית אֲנָא יָדַע מָה הוּא מִנְהַגְכוֹן אֶלָּא שָׁלוֹם עֲלֵיכֶם כְּמִנְהַג מְקוֹמֵנוּ. תְּרֵין בְּנוֹי דְּרַבִּי, חַד מִנְהוֹן נָפֵק וְרֵאשֵׁיהּ מְכַסֵּי וְלָבֵישׁ סַנְדְּלוֹי, וְאוֹחֲרָנָא נָפֵק חָפְיָה וְרֵאשֵׁיהּ מְגַלֵּי. רַבִּי יוֹנָה אֲזַל לְמַחְזְיָהּ אַפִּין לַאֲחוּי דְּרַבִּי גּוּרְיוֹן, נָפֵק לְגַבֵּיהּ לְבִישׁ סַנְדְּלָא, אֲמַר לֵיהּ אֱמֹר לְרַבִּי גוּרְיוֹן אֲחוּךְ לֵית יָלְפִין עוֹבָדָא מִבַּר נָשׁ זְעֵיר. רַבִּי חֲנִינָא בַּר פָּפָּא אֲזַל לְמַחְזְיָה אַפִּין לְרַבִּי תַּנְחוּם בַּר חִיָּא דִּכְפַר אַגִּין, נְפֵיק לְגַבֵּיהּ לְבִישׁ סַנְטְרוֹי, מַאי סַנְטְרוֹ מָאנִין דְּלָא בְּזִיעָן, אֲמַר לֵיהּ הֵיכְדֵין עָבְדִין, אֶתְמְהָא, אֲמַר לֵיהּ כֵּן הֲוָה רַבִּי יוֹחָנָן עָבֵד, אֲמַר לֵיהּ צַלִּי עֲלַי, אֲמַר לֵיהּ פְּסִיג תַּרְעָךְ. אֲמַר לֵיהּ לָא תֵימַר כֵּן אֶלָּא יִסּוּג תּוּרְעָךְ. תָּנֵי חֲבוּרָה וּמִשְׁפָּחָה כָּךְ הֵן דּוֹמִים לְכִפַּת אֲבָנִים, אַתְּ נוֹטֵל מִמֶּנָּהּ אֶבֶן אַחַת וְכוּלָּהּ מִתְרוֹעֲעַת, אַתְּ נוֹתֵן עָלֶיהָ אֶבֶן אַחַת וְכוּלָּהּ עוֹמֶדֶת, כָּךְ כָּל שִׁבְעָה יָמִים חֶרֶב שְׁלוּפָה, וְעַד שְׁלשִׁים יוֹם הִיא מִתְרַפְרֶפֶת וְאֵינָהּ חוֹזֶרֶת לִנְדָנָהּ עַד שְׁנֵים עָשָׂר חֹדֶשׁ. אָמַר רַבִּי אֶלְעָזָר נוֹלַד בֵּן זָכָר בַּמִּשְׁפָּחָה מִיָּד הִיא רָפָה, אִם כֵּן לָמָּה מַרְאִין פָּנִים בַּשַּׁבָּת, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר מִפְּנֵי הָאֵיבָה. | |
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| 13. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 14. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
15. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349| 28a. והרי אברים ופדרים סוף עבודה דיממא היא והרי תרומת הדשן תחילת עבודה דיממא היא דא"ר יוחנן קדש ידיו לתרומת הדשן למחר אינו צריך לקדש שכבר קדש מתחלת עבודה אלא קשיא,אלא אי אתמר הכי אתמר א"ר אסי א"ר יוחנן זר שסידר שני גזירי עצים חייב הואיל ועבודה תמה היא,מתקיף לה רבא אלא מעתה תבעי פייס ולא בעיא פייס והתניא מי שזכה בתרומת הדשן יזכה בסידור שני גזירי עצים,ה"ק יפייסו לה בפני עצמה כדאמרינן,למימרא דעבודה תמה וזר חייב עליה מיתה בעיא פייס אין זר חייב עליה מיתה לא בעיא פייס והרי שחיטה שאני שחיטה דתחילת עבודה דיממא היא,למימרא דעבודה תמה בעי פייס עבודה שיש אחריה עבודה לא בעי פייס והרי אברים ופדרים סוף עבודה דיממא היא הרי תרומת הדשן משום מעשה שהיה,אמר מר זוטרא ואיתימא רב אשי אף אנן נמי תנינא אמר להם הממונה צאו וראו אם הגיע זמן השחיטה ואילו זמן סידור גזירי עצים לא קתני,הך דלית לה תקנתא קתני הך דאית לה תקנתא לא קתני, br br big strongהדרן עלך בראשונה /strong /big br br,מתני׳ big strongאמר /strong /big להם הממונה צאו וראו אם הגיע זמן השחיטה אם הגיע הרואה אומר ברקאי מתיא בן שמואל אומר האיר פני כל המזרח עד שבחברון והוא אומר הן ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה ודימו שהאיר מזרח ושחטו את התמיד והוציאוהו לבית השריפה,הורידו כ"ג לבית הטבילה זה הכלל היה במקדש כל המיסך את רגליו טעון טבילה וכל המטיל מים טעון קידוש ידים ורגלים | 28a. The Gemara expresses wonder at Rabbi Zeira’s equation of these two issues: b But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult, because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks further: b But isn’t there the removal of the ashes? /b The Gemara rejects that argument: Removing the ashes is b the start of the daytime service, /b as b Rabbi Yoḥa said: /b If a priest b sanctified his hands /b at night by washing them b for the removal of the ashes, the next day, /b i.e., after daybreak, b he need not sanctify /b his hands again, b as he already sanctified /b them b at the start of the service. /b Rabbi Zeira’s equation between services that are incomplete by themselves and services for which a non-priest does not incur the death penalty therefore remains intact. b If so, /b the question that he asked concerning Rabbi Yoḥa’s statement remains b difficult. /b , b Rather, /b Rabbi Yoḥa’s statement must be revised, and one must posit that b when it was stated, this is how it was stated: Rabbi Asi said /b that b Rabbi Yoḥa said: A non-priest who arranges the two logs is liable /b to receive the death penalty, b since it is a service that is complete, /b i.e., it is not followed and completed by a subsequent service. Although the burning of the limbs upon the altar follows the placement of the logs, that is considered to be an independent act, not the completion of the service of placing the logs. This is because the placing of the logs is done while still night, while the burning of the limbs cannot be done until daybreak., b Rava strongly objects to this: However, if /b that is b so, /b the service of placing the two logs b should require a lottery. /b The Gemara expresses surprise at Rava’s comment: b And doesn’t it require a lottery? Wasn’t it taught /b in a i baraita /i : b Whoever was privileged /b to perform the b removal of the ashes /b is b also privileged /b to perform the b arrangement of the two logs? /b There was in fact a lottery for arranging the two logs.,Rather, b this is what /b Rava actually b said: /b If placing the logs is considered a complete service and is therefore a task important enough to warrant the death penalty for a non-priest who performs it, b they /b should b hold a /b separate b lottery for it by itself. /b The Gemara answers: It is b as we said /b at the beginning of the chapter, that the task of placing the logs was added to the lottery for the removal of ashes as an incentive for the priests to rise before dawn (Rabbeinu Ḥael).,Based on Rava’s comments, the Gemara asks: b Is that to say that /b any service that is b a complete service and /b for which b a non-priest /b would be b liable /b to receive b the death penalty requires a lottery, /b but if b a non-priest /b would b not /b be b liable /b to receive b the death penalty it would not require a lottery? But isn’t there slaughtering, /b which may be performed by non-priest and yet requires a lottery? The Gemara rejects this point: b Slaughtering is different, /b because b it is the beginning of the daytime service, /b which gives it added importance.,The Gemara asks further on Rava’s statement: b Is that to say that a service that is complete requires a lottery, /b whereas b a service which is followed by a /b subsequent b service /b that completes it b does not require a lottery? But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks: b Isn’t there the removal of the ashes? /b The Gemara answers: A lottery was established for that service only b due to the incident that occurred /b when the priests came to danger.,As explained above, the reason Rabbi Yoḥa holds that the arrangement of the logs is a complete service, and is not considered a prelude to the burning of limbs, is because the former is a nighttime service and the latter is a daytime service. b Mar Zutra, and some say Rav Ashi, said: We too have learned /b in a mishna that the arrangement of the two logs is a nighttime service. As we learned: b The appointed /b priest b said to them: Go out and see if the time for slaughtering has arrived, whereas /b the mishna b did not teach: /b See whether b the time for arranging the two logs /b has arrived. This shows that arranging the logs may be done while it is still night; it is therefore not considered to be connected to, and complemented by, the placing of the limbs the following day.,The Gemara rejects this proof: The reason the mishna mentions slaughtering is that it prefers to b teach /b this statement with regard to b that which has no rectification /b if it is done at night, such as slaughtering the offering, which is rendered irreparably invalid if performed before daybreak. b It does not /b want to b teach /b it with regard to b something that has rectification /b if done at night, such as arranging the two logs, which can always be removed and replaced properly. However, it is possible that the proper time for arranging the logs is daytime, and therefore it may be regarded as a service that is completed by the subsequent burning of limbs on the altar.,, strong MISHNA: /strong b The appointed /b priest b said to /b the other priests: b Go out and observe if /b it is day and b the time for slaughter /b has b arrived. If /b the time has b arrived, the observer says: There is light [ i barkai /i ]. Matya ben Shmuel says /b that the appointed priest phrased his question differently: b Is the entire eastern sky illuminated even to Hebron? And /b the observer b says: Yes. And why did they need to /b ascertain whether or not it is day, which is typically evident to all? It was necessary, b as once, the light of the moon rose, and they imagined that the eastern /b sky b was illuminated /b with sunlight, b and they slaughtered the daily offering /b before its appropriate time. The animal was later b taken out to the place /b designated for b burning /b and burned because it was slaughtered too early. In order to prevent similar errors in the future, the Sages instituted that they would carefully assess the situation until they were certain that it was day.,After the priests announced the start of the day, b they led the High Priest down to the Hall of Immersion. /b The Gemara comments: b This was the principle in the Temple: Anyone who covers his legs, /b a euphemism for defecating, b requires immersion /b afterward; b and anyone who urinates requires sanctification of the hands and feet /b with water from the basin afterward. |
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16. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 217| 41b. מאתחלתא דמועד,וחזן הכנסת נוטל ס"ת ונותנו לראש הכנסת שמעת מינה חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דמלך,והמלך עומד ומקבל וקורא יושב אגריפס המלך עמד וקיבל וקרא עומד עומד מכלל דיושב והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנא' (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר וגו' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,ושבחוהו חכמים שבחוהו מכלל דשפיר עבד האמר רב אשי אפי' למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנא' (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך,מצוה שאני,וכשהגיע ללא תוכל לתת תנא משמיה דרבי נתן באותה שעה נתחייבו שונאי ישראל כלייה שהחניפו לו לאגריפס,אמר ר' שמעון בן חלפתא מיום שגבר אגרופה של חנופה נתעוותו הדינין ונתקלקלו המעשים ואין אדם יכול לומר לחבירו מעשי גדולים ממעשיך,דרש ר' יהודה בר מערבא ואיתימא ר' שמעון בן פזי מותר להחניף לרשעים בעולם הזה שנאמר (ישעיהו לב, ה) לא יקרא עוד לנבל נדיב ולכילי לא יאמר שוע מכלל דבעולם הזה שרי,ר' שמעון בן לקיש אמר מהכא (בראשית לג, י) כראות פני אלהים ותרצני,ופליגא דרבי לוי דאמר רבי לוי משל של יעקב ועשו למה הדבר דומה לאדם שזימן את חבירו והכיר בו שמבקש להורגו אמר לו טעם תבשיל זה שאני טועם כתבשיל שטעמתי בבית המלך אמר ידע ליה מלכא מיסתפי ולא קטיל ליה,אמר רבי אלעזר כל אדם שיש בו חנופה מביא אף לעולם שנא' (איוב לו, יג) וחנפי לב ישימו אף ולא עוד אלא שאין תפלתו נשמעת שנאמר (איוב לו, יג) לא ישועו כי אסרם,סימן א"ף עוב"ר גיהנ"ם ביד"ו ניד"ה גול"ה,ואמר רבי אלעזר כל אדם שיש בו חנופה אפילו עוברין שבמעי אמן מקללין אותו שנא' (משלי כד, כד) אומר לרשע צדיק אתה יקבוהו עמים יזעמוהו לאומים ואין קוב אלא קללה שנא' (במדבר כג, ח) לא קבה אל ואין לאום אלא עוברין שנא' (בראשית כה, כג) ולאום מלאום יאמץ,ואמר רבי אלעזר כל אדם שיש בו חנופה נופל בגיהנם שנא' (ישעיהו ה, כ) הוי האומרים לרע טוב ולטוב רע וגו' מה כתיב אחריו לכן כאכל קש לשון אש וחשש להבה ירפה וגו',ואמר רבי אלעזר כל המחניף לחבירו סוף נופל בידו ואם אינו נופל בידו נופל ביד בניו ואם אינו נופל ביד בניו נופל ביד בן בנו שנא' (ירמיהו כח, ה) ויאמר ירמיה לחנניה אמן כן יעשה ה' יקם ה' את דבריך וכתי' | 41b. implying that the assembly takes place b at the beginning of the Festival, /b when the entire Jewish people comes to Jerusalem.,§ It is taught in the mishna: b And the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, /b until it is eventually passed to the king. The Gemara suggests: b You can learn from /b the fact that all of these dignitaries receive the Torah scroll before the king that b honor may be given to a student in the presence of the teacher. Abaye said: /b A proof may not be adduced from here, as the b entire /b process b is for the honor of the king, /b to show that he is removed from ordinary people by many ranks.,It is taught in the mishna: b And the king stands, and receives /b the Torah scroll, b and reads /b from it while b sitting. King Agrippa arose, and received /b the Torah scroll, b and read /b from it while b standing. /b The Gemara asks: b By inference, /b until that point he had been b sitting. But didn’t the Master say /b ( i Tosefta /i , i Sanhedrin /i 4:4) that b sitting in the /b Temple b courtyard /b is permitted b only for kings from the house of David, as it is stated: “Then King David went in, and sat before the Lord; and he said: /b Who am I?” (II Samuel 7:18). The Gemara answers: b As Rav Ḥisda said /b in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but b in the women’s courtyard. Here too, /b the assembly was b in the women’s courtyard. /b ,It is stated in the mishna that King Agrippa read from the Torah while standing, b and the Sages praised him /b for this. The Gemara asks: b From the fact /b that b they praised him, /b can it be concluded b that he acted appropriately? Didn’t Rav Ashi say: Even according to the one who says /b with regard to b a i Nasi /i who relinquished /b the b honor /b due b him, his honor is relinquished, /b i.e., he may do so, with regard to b a king who relinquished /b the b honor /b due b him, his honor is not relinquished, as it is stated: “You shall place a king over you” /b (Deuteronomy 17:15). This is interpreted to mean b that his awe shall be upon you. /b The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.,The Gemara answers: Since he relinquished his honor for the sake of b a mitzva, /b this situation b is different /b and does not dishonor him.,The mishna continues: b And when /b Agrippa b arrived at /b the verse: b “You may not appoint /b a foreigner over you” (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is b taught in the name of Rabbi Natan: At that moment the enemies of the Jewish people, /b a euphemism for the Jewish people, b were sentenced to destruction for flattering Agrippa. /b , b Rabbi Shimon ben Ḥalafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, and /b people’s b deeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds, /b as everyone flatters one another and people no longer know the truth., b Rabbi Yehuda of the West, /b Eretz Yisrael, b and some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is stated /b concerning the future: b “The vile person shall no longer be called generous, nor shall the churl be said to be noble” /b (Isaiah 32:5). b By inference, /b this indicates b that in this world it is permitted /b to flatter them., b Rabbi Shimon ben Lakish said /b that this can be proven b from here. /b Jacob said to Esau: “I have seen your face, b as one sees the face of angels, and you were pleased with me” /b (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.,The Gemara notes: b And /b Rabbi Shimon ben Lakish, in interpreting Jacob’s statement, b disagrees with Rabbi Levi, as Rabbi Levi says: /b With regard to the interaction between b Jacob and Esau, to what is this matter comparable? To a person who invited another /b to his home b and /b the guest b realized that he wants to kill him. /b The guest b said to him: The flavor of this dish that I taste is like a dish that I tasted in the king’s house. /b The host then b said /b to himself: b The king /b must b know him. /b Therefore, b he was afraid and did not kill him. /b Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him., b Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: “But those with flattery in their hearts bring about wrath” /b (Job 36:13). b And moreover, his prayer is not heard, as it is stated /b in that same verse: b “They do not cry for help when He binds them.” /b ,The Gemara cites b a mnemonic /b device for the statements of Rabbi Elazar: b Wrath, fetus, Gehenna, in his hands, menstruating woman, exiled. /b , b And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers’ wombs curse him, as it is stated: “He who says to the wicked: You are righteous, peoples shall curse him [ i yikkevuhu /i ], nations [ i leummim /i ] shall execrate him” /b (Proverbs 24:24); b and i kov /i , /b the linguistic root of the word i yikkevuhu /i , means b only a curse, as it is stated: /b Balaam explained that he did not curse the Jewish people, as he said: “How can I curse [ i ekkov /i ] b whom God has not cursed [ i kabbo /i ]?” /b (Numbers 23:8). b And i le’om /i /b is homiletically interpreted to mean b only fetuses, as it is stated /b with regard to Jacob and Esau, when they were still in Rebecca’s womb: b “And one people [ i le’om /i ] shall be stronger than the other people [ i le’om /i ]” /b (Genesis 25:23)., b And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” /b (Isaiah 5:20). b What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” /b (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna., b And Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children’s hands. And if he does not fall into his children’s hands, he falls into his grandchild’s hands, as it is stated: “Then the prophet Jeremiah said to Haiah…Amen, the Lord should do so, the Lord should perform your words” /b (Jeremiah 28:5–6). This was a form of flattery, as Jeremiah did not explicitly say that Haiah was a false prophet. b And it is written: /b |
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| 17. Lactantius, Deaths of The Persecutors, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102 |
18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349| 135a. ולא ספק דוחה את השבת ערלתו ודאי דוחה את השבת ולא אנדרוגינוס דוחה את השבת,רבי יהודה אומר אנדרוגינוס דוחה את השבת וענוש כרת ערלתו ודאי דוחה את השבת ולא נולד בין השמשות דוחה את השבת ערלתו ודאי דוחה את השבת ולא נולד כשהוא מהול דוחה את השבת שב"ש אומרים צריך להטיף ממנו דם ברית וב"ה אומרים אינו צריך,א"ר שמעון בן אלעזר לא נחלקו ב"ש וב"ה על נולד כשהוא מהול שצריך להטיף ממנו דם ברית מפני שערלה כבושה היא על מה נחלקו על גר שנתגייר כשהוא מהול שבית שמאי אומרים צריך להטיף ממנו דם ברית ובה"א א"צ להטיף ממנו דם ברית:,אמר מר ולא ספק דוחה את השבת לאתויי מאי לאתויי הא דתנו רבנן בן שבעה מחללין עליו את השבת ובן ח' אין מחללין עליו את השבת ספק בן ז' ספק בן ח' אין מחללין עליו את השבת,בן שמונה הרי הוא כאבן ואסור לטלטלו אבל אמו שוחה ומניקתו מפני הסכנה,איתמר רב אמר הלכה כת"ק ושמואל אמר הלכה כר"ש בן אלעזר,רב אדא בר אהבה אתיליד ליה ההוא ינוקא כשהוא מהול אהדריה אתליסר מהולאי עד דשוייה כרות שפכה אמר תיתי לי דעברי אדרב,אמר ליה רב נחמן ואדשמואל לא עבר אימר דאמר שמואל בחול בשבת מי אמר הוא סבר ודאי ערלה כבושה היא דאיתמר רבה אמר חיישינן שמא ערלה כבושה היא רב יוסף אמר ודאי ערלה כבושה היא,אמר רב יוסף מנא אמינא לה דתניא רבי אליעזר הקפר אומר לא נחלקו ב"ש וב"ה על נולד כשהוא מהול שצריך להטיף ממנו דם ברית על מה נחלקו לחלל עליו את השבת ב"ש אומרים מחללין עליו את השבת וב"ה אומרים אין מחללין עליו את השבת לאו מכלל דת"ק סבר מחללין עליו את השבת,ודילמא ת"ק דברי הכל אין מחללין קאמר אם כן רבי אליעזר הקפר טעמא דב"ש אתא לאשמעינן דילמא ה"ק לא נחלקו ב"ש וב"ה בדבר זה:,אמר ר' אסי כל שאמו טמאה לידה נימול לשמונה וכל שאין אמו טמאה לידה אין נימול לשמנה שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר וטמאה וגו' וביום השמיני ימול בשר ערלתו,א"ל אביי דורות הראשונים יוכיחו שאין אמו טמאה לידה ונימול לשמנה,א"ל נתנה תורה | 135a. b and /b the circumcision of a halakhically b uncertain /b foreskin b does not override Shabbat. /b And by means of the same inference from the term his foreskin, derive that circumcision of b his definite foreskin overrides Shabbat, and /b circumcising the foreskin of b a hermaphrodite /b baby, with regard to whom there is uncertainty whether or not circumcision is required, b does not override Shabbat. /b , b Rabbi Yehuda says: /b The circumcision of b a hermaphrodite overrides Shabbat, and /b if he is not circumcised, when he reaches majority b he is punishable by i karet /i . /b Rabbi Yehuda interprets the verse in the following manner: b His definite foreskin overrides Shabbat; however, /b the circumcision of one b born at twilight does not override Shabbat. /b And likewise, b his definite foreskin overrides Shabbat; however, /b the circumcision of one b who was born circumcised, /b i.e., without a foreskin, b does not override Shabbat. /b With regard to a child in that condition, there is a dispute between Beit Shammai and Beit Hillel, b as Beit Shammai say: It is necessary to drip covetal blood from him, /b in lieu of circumcision of the foreskin, b and Beit Hillel say: It is not necessary, /b as he is already circumcised., b Rabbi Shimon ben Elazar said: /b That was not the subject of their dispute, as b Beit Shammai and Beit Hillel did not disagree over /b the fact that b from one who was born circumcised, it is necessary to drip covetal blood, because /b they agree that b it is a /b case of a b concealed foreskin. /b The child is not actually circumcised; it is just that his foreskin is not visible. b With regard to what did they disagree? With regard to a convert who /b for some reason was circumcised when he was a gentile and b converted when he was /b already b circumcised, as Beit Shammai say: Dripping covetal blood from him is necessary, and Beit Hillel say: Dripping covetal blood from him is not necessary, /b and he needs only a ritual immersion to complete his conversion.,The Gemara cited above that b the Master said: /b The circumcision of a halakhically b uncertain /b foreskin b does not override Shabbat. /b The Gemara asks: b What /b case of uncertainty does this statement come b to include? /b The Gemara answers: It comes b to include that which the Sages taught: /b To circumcise a b child /b born after b seven /b months of pregcy, b one desecrates Shabbat, /b as it will likely live. b However, /b to circumcise a b child /b born after b eight /b months of pregcy, with regard to whom the presumption was that he would not survive, b one may not desecrate Shabbat. /b And even b for /b the circumcision of a child with regard to whom there is b uncertainty /b whether the b child /b was born after b seven /b months and b uncertainty /b whether the b child /b was born after b eight /b months, b one may not desecrate Shabbat. /b ,And the Sages taught: b A child /b born after b eight /b months b is like a stone /b with regard to the i halakhot /i of set-aside [ i muktze /i ], b and it is prohibited to move him. However, his mother may bend over /b the child b and nurse him due to the danger /b that failure to nurse will cause her to fall ill.,With regard to the halakhic ruling in the case of a child born circumcised, b it is stated /b that the Sages disagree. b Rav said: The i halakha /i is in accordance with /b the explanation of the b first i tanna /i , /b i.e., in accordance with Rabbi Yehuda’s explanation of the dispute between Beit Shammai and Beit Hillel, that they disagree with regard to one born circumcised. Since we rule in accordance with the opinion of Beit Hillel, it is not necessary to drip covetal blood from a child born circumcised. b And Shmuel said: The i halakha /i is in accordance with /b the explanation of b Rabbi Shimon ben Elazar, /b that Beit Shammai and Beit Hillel do not disagree with regard to one born circumcised, and that everyone agrees that it is necessary to drip covetal blood from him.,The Gemara relates that b to Rav Adda bar Ahava /b there was b this child that was born circumcised, /b and the time for his circumcision was on Shabbat. b He inquired after thirteen /b ritual b circumcisors, /b but they refused to circumcise him, b until /b ultimately, he circumcised his son himself and b rendered him /b one with a b severed urethra. /b He did not know how to perform a circumcision and made too deep an incision. Rav Adda bar Ahava b said: I have it coming to me, /b i.e., I deserve to be punished, b as I violated /b the ruling of b Rav, /b who ruled that one born circumcised does not even need covetal blood drawn., b Rav Naḥman said to him: And did he not violate /b the ruling of b Shmuel? Say that Shmuel said /b that one is required to drip covetal blood b during the week, on Shabbat, did he say /b so? Certainly one does not desecrate Shabbat in that case. The Gemara explains that Rav Adda bar Ahava b held /b differently, that in that case there is not merely a concern that perhaps there is a concealed foreskin. In that case, that b there is definitely a concealed foreskin. /b Therefore, a form of circumcision must be performed on the child, and it overrides Shabbat. b As it was stated /b that there is an amoraic dispute as to whether or not it is permitted to drip covetal blood on Shabbat from a child born circumcised. b Rabba said: We are concerned lest there is a concealed foreskin, /b and therefore there is uncertainty whether or not he is considered uncircumcised, and therefore it is prohibited to circumcise him on Shabbat. b Rav Yosef said: /b In that case, b there is certainly a concealed foreskin /b and therefore, it is permitted to circumcise him even on Shabbat., b Rav Yosef said: From where do I say this /b line of reasoning? b As it was taught /b in a i baraita /i : b Rabbi Eliezer HaKappar says: /b There is a tradition that b Beit Shammai and Beit Hillel did not disagree with regard to /b a child who b was born circumcised, that one is required to drip covetal blood from him. With regard to what did they disagree? /b With regard to whether or not b to desecrate Shabbat on his /b behalf. b Beit Shammai say: One desecrates Shabbat /b in order to circumcise b him, and Beit Hillel say: One does not desecrate Shabbat /b in order to circumcise b him. /b Rav Yosef concludes: b Does this not /b prove b by inference that the first i tanna /i , /b whose opinion Rabbi Eliezer HaKappar disputes, b holds /b that everyone agrees that b one desecrates Shabbat on his /b behalf, and Rabbi Eliezer HaKappar disagrees and states that Beit Shammai and Beit Hillel dispute that very matter?,The Gemara refutes this: b And perhaps /b the b first i tanna /i is saying /b that b everyone agrees /b that b one may not desecrate /b Shabbat in that case, and Rabbi Eliezer HaKappar disagrees and holds that there is a dispute in this regard. The Gemara immediately rejects this assertion: b If /b that is b so, /b that Rabbi Eliezer HaKappar is coming to introduce an opinion that allows desecrating Shabbat to perform circumcision in this case, that is the opinion of Beit Shammai; did b Rabbi Eliezer HaKappar come to teach us the reasoning /b of b Beit Shammai? /b Their opinion is rejected as i halakha /i , and there would be no purpose in making a statement simply to explain the opinion of Beit Shammai. The Gemara answers that proof is not absolute; b perhaps this is what he is saying: Beit Shammai and Beit Hillel did not disagree with regard to this matter /b of circumcision of a baby born circumcised on Shabbat. They disagree with regard to the requirement to drip covetal blood on a weekday., b Rabbi Asi stated /b a principle: b Any /b child b whose /b birth renders his b mother ritually impure /b due to b childbirth is circumcised at eight /b days; b and any /b child b whose /b birth does b not /b render b his mother ritually impure /b due to b childbirth, /b e.g., the birth was not natural, but by caesarean section, is b not /b necessarily b circumcised at eight /b days. b As it is stated: “If a woman bears seed and gives birth to a male, she shall be impure /b seven days… b and on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:2–3). This verse draws a parallel between the two issues, indicating that only a child whose birth renders his mother impure is circumcised on the eighth day., b Abaye said to him: The early generations, /b from Abraham through the revelation at Sinai, b will prove /b that the principle is not valid, b as /b the birth of a male during that era did b not /b render b his mother ritually impure /b due to b childbirth, /b as the i halakhot /i of the impurity of childbirth were commanded at Sinai, b and /b nevertheless, the child b was circumcised at eight /b days, as stated in the Torah, in the book of Genesis.,Rabbi Asi b said to him: /b There is no proof from here, as when b the Torah was /b later b given, /b |
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19. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349| 59a. והא דינין קום עשה הוא וקא חשיב קום עשה ושב אל תעשה נינהו,ואמר ר' יוחנן עובד כוכבים שעוסק בתורה חייב מיתה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה לנו מורשה ולא להם,וליחשבה גבי שבע מצות מ"ד מורשה מיגזל קא גזיל לה מאן דאמר מאורסה דינו כנערה המאורסה דבסקילה,מיתיבי היה ר"מ אומר מניין שאפילו עובד כוכבים ועוסק בתורה שהוא ככהן גדול שנאמר (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים לוים וישראלים לא נאמר אלא האדם הא למדת שאפילו עובד כוכבים ועוסק בתורה הרי הוא ככהן גדול,התם בשבע מצות דידהו:,ר' חנינא בן גמליאל אומר אף הדם מן החי: ת"ר (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו זה אבר מן החי רבי חנינא בן גמליאל אומר אף הדם מן החי,מ"ט דרבי חנינא בן גמליאל קרי ביה בשר בנפשו לא תאכל דמו בנפשו לא תאכל ורבנן ההוא למישרי שרצים הוא דאתא,כיוצא בדבר אתה אומר (דברים יב, כג) רק חזק לבלתי אכל הדם כי הדם הוא הנפש וגו' (רק חזק לבלתי אכל הדם זה אבר מן החי כי הדם הוא הנפש זה דם מן החי),ורבנן ההוא לדם הקזה שהנשמה יוצאה בו הוא דאתא,למה לי למיכתב לבני נח ולמה לי למשני בסיני,כדר' יוסי בר' חנינא דא"ר יוסי בר' חנינא כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה,לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח ואנו אין לנו אלא גיד הנשה ואליבא דר' יהודה,אמר מר כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה אדרבה מדנשנית בסיני לישראל נאמרה ולא לבני נח,מדאיתני עבודת כוכבים בסיני ואשכחן דענש עובדי כוכבים עילווה ש"מ לזה ולזה נאמרה:,לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח: אדרבה מדלא נישנית בסיני לבני נח נאמרה ולא לישראל ליכא מידעם דלישראל שרי ולעובד כוכבים אסור,ולא והרי יפת תואר התם משום דלאו בני כיבוש נינהו,והרי פחות משוה פרוטה התם משום דלאו בני מחילה נינהו:,כל מצוה שנאמרה לבני נח ונישנית בסיני לזה ולזה נאמרה | 59a. The Gemara challenges: b But /b the mitzva of establishing courts of b judgment is /b a mitzva to b stand up and take action, and /b nevertheless b he counts it /b among the seven mitzvot. The Gemara answers: This mitzva contains a requirement to b stand up and take action, /b i.e., the obligation to establish courts and carry out justice, b and /b it also contains a requirement to b sit and refrain from action, /b i.e., the prohibition against doing injustice., b And Rabbi Yoḥa says: A gentile who engages in Torah /b study is b liable /b to receive the b death /b penalty; b as it is stated: “Moses commanded us a law [ i torah /i ], an inheritance /b of the congregation of Jacob” (Deuteronomy 33:4), indicating that b it is an inheritance for us, and not for them. /b ,The Gemara challenges: b But /b if so, b let /b the i tanna /i b count /b this prohibition b among /b the b seven /b Noahide b mitzvot. /b The Gemara explains: According to b the one who says /b that the verse is referring to the Torah as b an inheritance, /b this prohibition is included in the prohibition of robbery, as a gentile who studies Torah b robs /b the Jewish people of b it. /b According to b the one who says /b that the verse is referring to the Torah as b betrothed, /b as the spelling of the Hebrew word for betrothed [ i me’orasa /i ], is similar to that of the word for inheritance [ i morasha /i ], b the punishment of /b a gentile who studies Torah b is like /b that of one who engages in intercourse with b a betrothed young woman, which is /b execution b by stoning. /b ,The Gemara b raises an objection /b to Rabbi Yoḥa’s statement from a i baraita /i : b Rabbi Meir would say: From where /b is it derived b that even a gentile who engages in Torah /b study b is /b considered b like a High Priest? /b It is derived from b that /b which b is stated: /b “You shall therefore keep My statutes and My ordices, b which if a man does he shall live by them” /b (Leviticus 18:5). The phrase: Which if b priests, Levites, and Israelites /b do they shall live by them, b is not stated, /b but b rather: “A man,” /b which indicates mankind in general. b You have therefore learned that even a gentile who engages in Torah /b study b is /b considered b like a High Priest. /b ,The Gemara answers: b There, /b in the i baraita /i , the reference is to a gentile who engages b in /b the study of b their seven mitzvot. /b It is a mitzva for a gentile to study the i halakhot /i that pertain to the seven Noahide mitzvot, and when he does so he is highly regarded.,§ The i baraita /i that lists the Noahide mitzvot (56a) teaches that b Rabbi Ḥanina ben Gamliel says: /b The descendants of Noah are b also /b commanded concerning the prohibition against consuming b the blood from a living /b animal. b The Sages taught /b in a i baraita /i : With regard to the verse: b “Only flesh with its life, which is its blood, you shall not eat” /b (Genesis 9:4), b this is /b the prohibition against eating b a limb from a living /b animal. b Rabbi Ḥanina ben Gamliel says: The blood from a living /b animal is b also /b prohibited in this verse.,The Gemara asks: b What is the reasoning /b behind the opinion b of Rabbi Ḥanina ben Gamliel? /b The Gemara answers: He b reads into /b the verse: b Flesh with its life you shall not eat; blood with its life you shall not eat. /b The Gemara asks: b And /b how do b the Rabbis /b explain the mention of blood in this verse? After all, in their opinion, blood from a living animal is not forbidden. The Gemara answers: b That comes to permit /b eating limbs from living b creeping animals. /b The verse indicates that the prohibition does not apply to creeping animals, whose blood is not considered separate from their flesh (see 59b).,The i baraita /i continues: b Similarly, you /b can b say /b that according to the opinion of Rabbi Ḥanina, blood from a living animal is also forbidden to the Jewish people in particular; as it is stated: b “Only be steadfast in not eating blood, as the blood is the life, /b and you shall not eat the life with the flesh” (Deuteronomy 12:23). With regard to the statements: b “Only be steadfast in not eating blood,” this is a limb from a living /b animal; b “as the blood is the life,” this is blood from a living /b animal.,The Gemara asks: b And /b how do b the Rabbis, /b who hold that there is no specific prohibition with regard to blood from a living animal, interpret this verse? The Gemara answers: b That /b verse b comes to /b teach the prohibition against consuming b blood /b spilled in the process b of bloodletting, /b as this is blood b through which the soul departs /b (see i Karetot /i 20b).,The Gemara asks: According to Rabbi Ḥanina ben Gamliel, b why do I /b need the Torah to write this i halakha /i with regard b to descendants of Noah, and why do I /b need the Torah to b repeat /b it b at Sinai /b with regard to Jews? Aren’t Jews also descendants of Noah?,The Gemara answers that it is to be understood b in accordance with /b the opinion b of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, says: Any mitzva that was /b first b stated with regard to the descendants of Noah and was repeated at Sinai was stated for this /b group b and for that /b group, i.e., it applies to both gentiles and Jews.,But a mitzva that was stated b with regard to the descendants of Noah and was not repeated at Sinai /b among the mitzvot given to the Jewish people b was stated for the Jewish people and not for the descendants of Noah. And we have only /b the prohibition against eating b the sciatic nerve /b to which this classification applies, b and /b this is b according to /b the opinion b of Rabbi Yehuda, /b who holds that the verse: “Therefore the children of Israel do not eat the sciatic nerve, which is on the hollow of the thigh, until this day” (Genesis 32:32), is referring to the sons of Jacob, who were commanded to observe this prohibition even though they had the status of descendants of Noah.,§ b The Master said /b in a i baraita /i : b Any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated for this /b group b and for that /b group. The Gemara raises an objection: b On the contrary, from /b the fact b that it was repeated at Sinai, /b clearly it can be derived that b it was stated for the Jewish people and not for the descendants of Noah, /b as if it pertains to the descendants of Noah as well, why repeat it at Sinai? Aren’t the Jewish people are also descendants of Noah?,The Gemara answers: b From /b the fact b that /b the prohibition of b idol worship was repeated at Sinai, and we find that /b God b punished gentiles for it, conclude from it /b that any mitzva that was repeated at Sinai b was stated for this /b group b and for that /b group, and not only for the Jewish people.,It is further stated in the i baraita /i that a mitzva that was stated b with regard to the descendants of Noah and was not repeated at Sinai was stated for the Jewish people and not for the descendants of Noah. /b The Gemara raises an objection: b On the contrary, from /b the fact b that it was not repeated at Sinai, /b clearly it can be derived that b it was stated for the descendants of Noah and not for the Jewish people. /b The Gemara answers: b There is nothing that is permitted to a Jew and forbidden to a gentile. /b ,The Gemara asks: b And /b is there b not? But isn’t there /b the permission for a Jew to take a married b beautiful woman, /b who was taken as a prisoner of war, to be his wife? For a gentile to do so is forbidden. The Gemara answers: b There, /b the reason gentiles are prohibited from doing so is b because they are not authorized to conquer. /b It is not permitted for gentiles to wage wars of conquest, and the i halakha /i of marrying a beautiful woman is stated only with regard to a war of conquest. Therefore the fact that a beautiful woman who is a prisoner of war is permitted only to a Jew and not to a gentile does not indicate that gentiles have a higher degree of sanctity.,The Gemara asks: b But isn’t /b stealing b less than the value of one i peruta /i /b prohibited to a gentile and permitted to a Jew? The Gemara answers: b There it is because /b gentiles b are not apt /b to grant b forgiveness /b of debts, even of less than the value of one i peruta /i . Therefore, for a gentile to take even such a minuscule amount is considered robbery. Jews normally forgive such small amounts.,It is stated in the i baraita /i that b any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated /b both b for this /b group b and for that /b group. |
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20. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 349| 110b. מאן כו' לירות אטו בר קשא דמתא לירות הכי קא אמינא איכא בן ובת לא האי לירות כוליה ולא האי לירות כוליה אלא כי הדדי לירתו,א"ל אביי ואצטריך קרא לאשמועינן היכא דלית ליה אלא חד ברא לירתינהו לכולהו נכסי ודלמא הא קמ"ל דבת נמי בת ירושה היא ההוא (במדבר לו, ח) מוכל בת יורשת נחלה נפקא,רב אחא בר יעקב אמר מהכא (במדבר כז, ד) למה יגרע שם אבינו מתוך משפחתו כי אין לו בן טעמא דאין לו בן הא יש לו בן בן קודם,ודלמא בנות צלפחד הוא דקאמרן הכי ניתנה תורה ונתחדשה הלכה אלא מחוורתא כדשנין מעיקרא,רבינא אמר מהכא (במדבר כז, יא) הקרוב אליו הקרוב קרוב קודם,ומאי קורבה דבן מבת שבן קם תחת אביו ליעדה ולשדה אחוזה יעדה בת לאו בת יעדה היא שדה אחוזה נמי מהאי פירכא גופה הוא דהא קיימא ליה לתנא כלום יש יבום אלא במקום שאין בן אלא מחוורתא כדשנין מעיקרא,ואי בעית אימא מהכא (ויקרא כה, מו) והתנחלתם אותם לבניכם אחריכם בניכם ולא בנותיכם אלא מעתה (דברים יא, כא) למען ירבו ימיכם וימי בניכם ה"נ בניכם ולא בנותיכם,ברכה שאני:,והאחין מן האב נוחלין ומנחילין וכו': מנלן אמר רבה אתיא אחוה אחוה מבני יעקב מה להלן מן האב ולא מן האם אף כאן מן האב ולא מן האם,ולמה לי (במדבר כז, יא) ממשפחתו וירש אותה כתיב משפחת אב קרויה משפחה משפחת אם אינה קרויה משפחה,אין הכי נמי וכי איתמר דרבה לענין יבום איתמר:,והאיש את אמו וכו': מנא הני מילי דתנו רבנן | 110b. b who /b then b should inherit? Is that to say that the ruler of the city should inherit? /b Rav Pappa said to him: b This is what I /b meant to b say: /b If b there is a son and a daughter, this /b one b should not inherit all of /b the estate, b and that /b one b should not inherit all of /b the estate, b but they should inherit it /b in b equal /b portions b to one another. /b , b Abaye said to him: But is the verse necessary /b in order b to teach us that when he has only one child, /b that child b should inherit all of his property? /b If you say that the right of the son and daughter to the inheritance is equal, then the verse: “If a man dies, and has no son” (Numbers 27:8), which teaches that when there is no son his daughter inherits, is superfluous. Rav Pappa responded: b And perhaps this /b verse b teaches us this: That a daughter is also subject to /b receiving b inheritance. /b The Gemara replies: No, the verse does not need to teach us this, since b that /b i halakha /i b is derived from /b the verse: b “And every daughter who possesses an inheritance” /b (Numbers 36:8), which clearly states that a daughter is subject to receiving inheritance., b Rav Aḥa bar Ya’akov said: /b The i halakha /i that a son inherits his father’s estate and precedes a daughter is derived b from here, /b in the passage in the Torah where the daughters of Zelophehad request their father’s inheritance in Eretz Yisrael. They said to Moses: b “Why should the name of our father be done away from among his family, because he has no son?” /b (Numbers 27:4). Rabbi Aḥa ben Ya’akov infers: b The reason /b they requested the inheritance is b that, /b as they said: He b has no son. /b One can infer: b But /b if b he has a son, /b the b son takes precedence /b and the daughters would not have requested an inheritance.,The Gemara raises a difficulty: b But perhaps /b it was b the daughters of Zelophehad who said this, /b i.e., that they were entitled to an inheritance only because their father had no son. They thought that this was the i halakha /i based on the custom at that time, but after God spoke to Moses, the b Torah was given and a i halakha /i was initiated /b that a daughter’s right to inherit is equal to that of the son. The Gemara accepts this difficulty and states: b Rather, it is clear /b that the source for this i halakha /i is b as we answered initially, /b i.e., as Abaya derived from the verse of: “If a man dies, and has no son, then you shall pass his inheritance to his daughter” (Numbers 27:8)., b Ravina said: /b The source for the i halakha /i that a son precedes a daughter is b from here: “Who is next to him [ i hakkarov elav /i ]” /b (Numbers 27:11), teaching that the b closer [ i karov /i ] /b one is to the deceased, the b earlier /b one is in the order of inheritance, and a son of the deceased is considered to be a closer relative to the deceased than the daughter.,The Gemara asks: b And what /b demonstrates the b closeness of a son more than /b that of b a daughter? That a son stands in place of his father to designate /b a Hebrew maidservant as a wife for himself b and with regard to an ancestral field. /b The Gemara rejects this: This is not a valid proof, as b designation /b cannot demonstrate that a son is a closer relative; b a daughter is not subject to designation, /b because she obviously cannot marry the Hebrew maidservant. With regard to b an ancestral field as well, the i tanna /i establishes his /b ruling that a son is a closer relative than others b from this /b same b refutation: Is there levirate marriage except in a case where there is no son? /b And this applies also where there is no daughter. b Rather, it is clear /b that the source for this i halakha /i is b as we answered initially. /b , b And if you wish, say /b instead that the i halakha /i that a son precedes a daughter is derived b from here, /b in the passage in the Torah addressing the inheritance of slaves, which states: b “And you may make them an inheritance for your sons [ i livneikhem /i ] after you” /b (Leviticus 25:46). One can infer: b “Your sons,” but not your daughters. /b The Gemara asks: b If that is so, /b then when the verse states: b “That your days may be multiplied, and the days of your sons [ i beneikhem /i ]” /b (Deuteronomy 11:21), should one infer that b this too /b means: b “Your sons,” but not your daughters? /b Is it not obvious that daughters are also worthy of receiving the blessing of longevity?,The Gemara answers: b A blessing is different. /b In a verse that speaks of blessings, the term i beneikhem /i should be understood in its broader sense, as “your children.” In a verse that speaks of a i halakha /i , it is to be understood in the narrower sense of “your sons.”,§ The mishna teaches: b And paternal brothers inherit /b from one another b and bequeath /b to each other. b From where do we /b derive this i halakha /i ? b Rabba said: /b It b is derived from /b a verbal analogy between the word: b Brothers, /b stated with regard to inheritance, and the word: b Brothers, /b found in the verses concerning b Jacob’s sons. /b When Jacob’s sons speak to Joseph, they state: “We, your servants, are twelve brothers, the sons of one man in the land of Canaan” (Genesis 42:13), and in the passage discussing inheritance the verse states: “And if he has no brothers, then you shall give his inheritance to his father’s brothers” (Numbers 27:10). b Just as there, /b in the verse concerning Jacob’s sons, the word brothers is referring to b paternal /b brothers b and not maternal /b brothers, as the twelve of them shared only the same father, b so too here, /b where this term is used with regard to inheritance, the verse is referring to b paternal /b brothers b and not maternal /b brothers.,The Gemara asks: b But why do I /b need this proof from the verse concerning Jacob’s sons? b It is written /b in the passage concerning inheritance: “Then you shall give his inheritance to his kinsman who is next to him b of his family, and he shall inherit it” /b (Numbers 27:11). When the term “family” is used in the Bible, one’s b father’s family is called /b one’s b family, /b while one’s b mother’s family is not called /b one’s b family, /b so that in all matters of inheritance, it is the patrilineal relatives who are taken into account.,The Gemara answers: b Yes, it is indeed so /b that the verbal analogy is not needed to teach the i halakha /i of inheritance, b and when Rabba’s /b explanation b was stated, /b it b was stated with regard to the matter of levirate marriage, /b teaching that levirate marriage is performed only by a paternal brother but not by a maternal brother.,§ The mishna teaches: b And a man /b with regard to b his mother /b inherits from her relatives but does not bequeath to her. The Gemara asks: b From where are these matters /b derived? The Gemara answers: b As the Sages taught: /b |
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| 21. Dead Sea Scrolls, Thanksgiving Hymns, None Tagged with subjects: •nan Found in books: nan nan |
| 22. Dead Sea Scrolls, 4Q Sam B, 1.3-1.4 Tagged with subjects: •josephus, jubilees, book of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 143 |
