1. Septuagint, Tobit, 1.9, 4.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
|
2. Hebrew Bible, Job, 35.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 312| 35.11. "מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ׃", | 35.11. "Who teacheth us more than the beasts of the earth, And maketh us wiser than the fowls of heaven?’", |
|
3. Hebrew Bible, Zephaniah, 1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 152| 1.6. "וְאֶת־הַנְּסוֹגִים מֵאַחֲרֵי יְהוָה וַאֲשֶׁר לֹא־בִקְשׁוּ אֶת־יְהוָה וְלֹא דְרָשֻׁהוּ׃", | 1.6. "Them also that are turned back from following the LORD; And those that have not sought the LORD, nor inquired after Him. .", |
|
4. Hebrew Bible, Ruth, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •edah (assembly, quorum), in rabbinic law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 167, 168, 169| 4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", | 4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", |
|
5. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18, 50, 80, 153, 507; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 311, 336, 344, 366; Kanarek (2014), Biblical narrative and formation rabbinic law, 91, 92, 93, 95, 150, 154, 167, 168, 169, 171, 172| 1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 16.7. "אֲבָרֵךְ אֶת־יְהוָה אֲשֶׁר יְעָצָנִי אַף־לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי׃", 29.7. "קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃", 68.27. "בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים יְהוָה מִמְּקוֹר יִשְׂרָאֵל׃", 82.1. "מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", 106.31. "וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד־עוֹלָם׃", 111.6. "כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם׃", 119.45. "וְאֶתְהַלְּכָה בָרְחָבָה כִּי פִקֻּדֶיךָ דָרָשְׁתִּי׃", 119.94. "לְךָ־אֲנִי הוֹשִׁיעֵנִי כִּי פִקּוּדֶיךָ דָרָשְׁתִּי׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃", 119.155. "רָחוֹק מֵרְשָׁעִים יְשׁוּעָה כִּי־חֻקֶּיךָ לֹא דָרָשׁוּ׃", 125.3. "כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים לְמַעַן לֹא־יִשְׁלְחוּ הַצַּדִּיקִים בְּעַוְלָתָה יְדֵיהֶם׃", 138.4. "יוֹדוּךָ יְהוָה כָּל־מַלְכֵי־אָרֶץ כִּי שָׁמְעוּ אִמְרֵי־פִיךָ׃", 147.19. "מַגִּיד דברו [דְּבָרָיו] לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל׃", | 1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 16.7. "I will bless the LORD, who hath given me counsel; Yea, in the night seasons my reins instruct me.", 29.7. "The voice of the LORD heweth out flames of fire.", 68.27. "'Bless ye God in full assemblies, Even the Lord, ye that are from the fountain of Israel.'", 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", 106.30. "Then stood up Phinehas, and wrought judgment, And so the plague was stayed.", 106.31. "And that was counted unto him for righteousness, Unto all generations for ever.", 111.6. "He hath declared to His people the power of His works, In giving them the heritage of the nations.", 119.45. "And I will walk at ease, for I have sought Thy precepts;", 119.94. "I am Thine, save me; for I have sought Thy precepts.", 119.126. "It is time for the LORD to work; They have made void Thy law.", 119.155. "Salvation is far from the wicked; For they seek not Thy statutes.", 125.3. "For the rod of wickedness shall not rest upon the lot of the righteous; That the righteous put not forth their hands unto iniquity.", 138.4. "All the kings of the earth shall give Thee thanks, O LORD, For they have heard the words of Thy mouth.", 147.19. "He declareth His word unto Jacob, His statutes and His ordices unto Israel.", 147.20. "He hath not dealt so with any nation; And as for His ordices, they have not known them. Hallelujah.", |
|
6. Hebrew Bible, Deuteronomy, a b c d\n0 31.12 31.12 31 12\n1 5.17 5.17 5 17\n2 1.14 1.14 1 14\n3 1.17 1.17 1 17\n4 6.25 6.25 6 25\n.. ... ... .. ..\n208 21.13 21.13 21 13\n209 21.14 21.14 21 14\n210 21.12 21.12 21 12\n211 12.20 12.20 12 20\n212 21.10 21.10 21 10\n\n[213 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 213, 215, 216, 217, 246, 314| 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", | 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", |
|
7. Hebrew Bible, Proverbs, 3.17, 8.15, 8.20, 8.30, 11.5, 14.14, 15.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •law, biblical/rabbinic—see also, halakhah •natural law, in rabbinic thought •rebekah, marriage of, as a source for rabbinic marriage law Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 242, 318; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 311, 334, 336, 337, 345; Kanarek (2014), Biblical narrative and formation rabbinic law, 95| 3.17. "דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃", 8.15. "בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃", 11.5. "צִדְקַת תָּמִים תְּיַשֵּׁר דַּרְכּוֹ וּבְרִשְׁעָתוֹ יִפֹּל רָשָׁע׃", 14.14. "מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב׃", 15.8. "זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃", | 3.17. "Her ways are ways of pleasantness, And all her paths are peace.", 8.15. "By me kings reign, And princes decree justice.", 8.20. "I walk in the way of righteousness, In the midst of the paths of justice;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 11.5. "The righteousness of the sincere shall make straight his way; But the wicked shall fall by his own wickedness. .", 14.14. "The dissembler in heart shall have his fill from his own ways; And a good man shall be satisfied from himself.", 15.8. "The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight.", |
|
8. Hebrew Bible, Esther, 1.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 313| 1.14. "וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃", | 1.14. "and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:", |
|
9. Hebrew Bible, Exodus, a b c d\n0 18.17 18.17 18 17 \n1 18.16 18.16 18 16 \n2 20.9 20.9 20 9 \n3 18.18 18.18 18 18 \n4 18.19 18.19 18 19 \n.. ... ... .. .. \n60 20.3 20.3 20 3 \n61 20 20 20 None\n62 20.13 20.13 20 13 \n63 22.17 22.17 22 17 \n64 19.15 19.15 19 15 \n\n[65 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 222| 18.17. "וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה׃", | 18.17. "And Moses’father-in-law said unto him: ‘The thing that thou doest is not good.", |
|
10. Hebrew Bible, Numbers, 1.16, 1.18, 1.44, 5.30, 6.24-6.26, 9.1-9.14, 11.2, 11.10-11.17, 14.27, 15.32-15.36, 16.21, 19.14-19.16, 27.1-27.11, 27.21, 30.9, 30.15, 31.20-31.23, 35.24-35.25, 36.1-36.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •rebekah, marriage of, as a source for rabbinic marriage law •immutability, of divine law, and rabbinic rejection of •natural law, in rabbinic thought •edah (assembly, quorum), in rabbinic law •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 79, 100, 104, 113; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 156, 158, 213, 221, 222, 295, 296, 302, 325; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 336; Kanarek (2014), Biblical narrative and formation rabbinic law, 87, 103, 146, 147, 148, 149, 150, 151, 153, 156, 157, 159, 160, 161, 162, 163, 164, 165, 166, 170, 171, 172| 1.16. "אֵלֶּה קריאי [קְרוּאֵי] הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם רָאשֵׁי אַלְפֵי יִשְׂרָאֵל הֵם׃", 1.18. "וְאֵת כָּל־הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וַיִּתְיַלְדוּ עַל־מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם׃", 1.44. "אֵלֶּה הַפְּקֻדִים אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר אִישׁ אִישׁ־אֶחָד לְבֵית־אֲבֹתָיו הָיוּ׃", 6.24. "יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.26. "יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃", 9.1. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃", 9.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃", 9.2. "וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃", 9.2. "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃", 9.3. "בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃", 9.4. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃", 9.5. "וַיַּעֲשׂוּ אֶת־הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃", 9.6. "וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃", 9.7. "וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", 9.8. "וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃", 9.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 9.11. "בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃", 9.12. "לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃", 9.13. "וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃", 9.14. "וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃", 11.2. "עַד חֹדֶשׁ יָמִים עַד אֲשֶׁר־יֵצֵא מֵאַפְּכֶם וְהָיָה לָכֶם לְזָרָא יַעַן כִּי־מְאַסְתֶּם אֶת־יְהוָה אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם׃", 11.2. "וַיִּצְעַק הָעָם אֶל־מֹשֶׁה וַיִּתְפַּלֵּל מֹשֶׁה אֶל־יְהוָה וַתִּשְׁקַע הָאֵשׁ׃", 11.11. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 11.14. "לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃", 11.15. "וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃", 11.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃", 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 14.27. "עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃", 15.32. "וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת׃", 15.33. "וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקֹשֵׁשׁ עֵצִים אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל כָּל־הָעֵדָה׃", 15.34. "וַיַּנִּיחוּ אֹתוֹ בַּמִּשְׁמָר כִּי לֹא פֹרַשׁ מַה־יֵּעָשֶׂה לוֹ׃", 15.35. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃", 15.36. "וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 19.15. "וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃", 19.16. "וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 27.21. "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃", 30.9. "וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ יָנִיא אוֹתָהּ וְהֵפֵר אֶת־נִדְרָהּ אֲשֶׁר עָלֶיהָ וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וַיהוָה יִסְלַח־לָהּ׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", 31.21. "וַיֹּאמֶר אֶלְעָזָר הַכֹּהֵן אֶל־אַנְשֵׁי הַצָּבָא הַבָּאִים לַמִּלְחָמָה זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 31.22. "אַךְ אֶת־הַזָּהָב וְאֶת־הַכָּסֶף אֶת־הַנְּחֹשֶׁת אֶת־הַבַּרְזֶל אֶת־הַבְּדִיל וְאֶת־הָעֹפָרֶת׃", 31.23. "כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃", 35.24. "וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה׃", 35.25. "וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃", 36.1. "כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנוֹת צְלָפְחָד׃", 36.1. "וַיִּקְרְבוּ רָאשֵׁי הָאָבוֹת לְמִשְׁפַּחַת בְּנֵי־גִלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה מִמִּשְׁפְּחֹת בְּנֵי יוֹסֵף וַיְדַבְּרוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי הַנְּשִׂאִים רָאשֵׁי אָבוֹת לִבְנֵי יִשְׂרָאֵל׃", 36.2. "וַיֹּאמְרוּ אֶת־אֲדֹנִי צִוָּה יְהוָה לָתֵת אֶת־הָאָרֶץ בְּנַחֲלָה בְּגוֹרָל לִבְנֵי יִשְׂרָאֵל וַאדֹנִי צֻוָּה בַיהוָה לָתֵת אֶת־נַחֲלַת צְלָפְחָד אָחִינוּ לִבְנֹתָיו׃", 36.3. "וְהָיוּ לְאֶחָד מִבְּנֵי שִׁבְטֵי בְנֵי־יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ׃", 36.4. "וְאִם־יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן׃", 36.5. "וַיְצַו מֹשֶׁה אֶת־בְּנֵי יִשְׂרָאֵל עַל־פִּי יְהוָה לֵאמֹר כֵּן מַטֵּה בְנֵי־יוֹסֵף דֹּבְרִים׃", 36.6. "זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים׃", 36.7. "וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃", 36.8. "וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃", 36.9. "וְלֹא־תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר כִּי־אִישׁ בְּנַחֲלָתוֹ יִדְבְּקוּ מַטּוֹת בְּנֵי יִשְׂרָאֵל׃", | 1.16. "These were the elect of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel.", 1.18. "And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by their fathers’houses, according to the number of names, from twenty years old and upward, by their polls.", 1.44. "These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men; they were each one for his fathers’house.", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 6.24. "The LORD bless thee, and keep thee;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 6.26. "The LORD lift up His countece upon thee, and give thee peace.", 9.1. "And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying:", 9.2. "’Let the children of Israel keep the passover in its appointed season.", 9.3. "In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’", 9.4. "And Moses spoke unto the children of Israel, that they should keep the passover.", 9.5. "And they kept the passover in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai; according to all that the LORD commanded Moses, so did the children of Israel.", 9.6. "But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day.", 9.7. "And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’", 9.8. "And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’", 9.9. "And the LORD spoke unto Moses, saying:", 9.10. "’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD;", 9.11. "in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;", 9.12. "they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it.", 9.13. "But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.", 9.14. "And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’", 11.2. "And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated.", 11.10. "And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased.", 11.11. "And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 11.14. "I am not able to bear all this people myself alone, because it is too heavy for me.", 11.15. "And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’", 11.16. "And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 14.27. "’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me.", 15.32. "And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day.", 15.33. "And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.", 15.34. "And they put him in ward, because it had not been declared what should be done to him.", 15.35. "And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’", 15.36. "And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", 19.15. "And every open vessel, which hath no covering close-bound upon it, is unclean.", 19.16. "And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 27.4. "Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’", 27.21. "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’", 30.9. "But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her.", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", 31.20. "And as to every garment, and all that is made of skin, and all work of goats’hair, and all things made of wood, ye shall purify.’", 31.21. "And Eleazar the priest said unto the men of war that went to the battle: ‘This is the statute of the law which the LORD hath commanded Moses:", 31.22. "Howbeit the gold, and the silver, the brass, the iron, the tin, and the lead,", 31.23. "every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water.", 35.24. "then the congregation shall judge between the smiter and the avenger of blood according to these ordices;", 35.25. "and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil.", 36.1. "And the heads of the fathers’houses of the family of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spoke before Moses, and before the princes, the heads of the fathers’houses of the children of Israel;", 36.2. "and they said: ‘The LORD commanded my lord to give the land for inheritance by lot to the children of Israel; and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.", 36.3. "And if they be married to any of the sons of the other tribes of the children of Israel, then will their inheritance be taken away from the inheritance of our fathers, and will be added to the inheritance of the tribe whereunto they shall belong; so will it be taken away from the lot of our inheritance.", 36.4. "And when the jubilee of the children of Israel shall be, then will their inheritance be added unto the inheritance of the tribe whereunto they shall belong; so will their inheritance be taken away from the inheritance of the tribe of our fathers.’", 36.5. "And Moses commanded the children of Israel according to the word of the LORD, saying: ‘The tribe of the sons of Joseph speaketh right.", 36.6. "This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married.", 36.7. "So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers.", 36.8. "And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers.", 36.9. "So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.’", 36.10. "Even as the LORD commanded Moses, so did the daughters of Zelophehad.", |
|
11. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 156, 157| 1.2. "אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃", | 1.2. "The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.", |
|
12. Hebrew Bible, Genesis, a b c d\n0 38.24 38.24 38 24 \n1 15.6 15.6 15 6 \n2 48.6 48.6 48 6 \n3 36.31 36.31 36 31 \n4 21.21 21.21 21 21 \n5 22.15 22.15 22 15 \n6 24.37 24.37 24 37 \n7 24.38 24.38 24 38 \n8 17.16 17.16 17 16 \n9 17.6 17.6 17 6 \n10 48.5 48.5 48 5 \n11 35.11 35.11 35 11 \n12 24.16 24.16 24 16 \n13 24.55 24.55 24 55 \n14 24.64 24.64 24 64 \n15 17.12 17.12 17 12 \n16 5 5 5 None\n17 . . \n18 35.29 35.29 35 29 \n19 49.33 49.33 49 33 \n20 3 3 3 None\n21 25.8 25.8 25 8 \n22 8 8 8 None\n23 2 2 2 None\n24 4 4 4 None\n25 9 9 9 None\n26 42.5 42.5 42 5 \n27 42.3 42.3 42 3 \n28 18.26 18.26 18 26 \n29 18.32 18.32 18 32 \n30 9.6 9.6 9 6 \n31 2.16 2.16 2 16 \n32 2.15 2.15 2 15 \n33 18.19 18.19 18 19 \n34 32 32 32 None\n35 32.33 32.33 32 33 \n36 26.4 26.4 26 4 \n37 26.5 26.5 26 5 \n38 27.40 27.40 27 40 \n39 27.22 27.22 27 22 \n40 19.36 19.36 19 36 \n41 6.12 6.12 6 12 \n42 9.4 9.4 9 4 \n43 9.5 9.5 9 5 \n44 16.12 16.12 16 12 \n45 4.26 4.26 4 26 \n46 5.1 5.1 5 1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178| 38.24. "וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף׃", | 38.24. "And it came to pass about three months after, that it was told Judah, saying: ‘Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.’ And Judah said: ‘Bring her forth, and let her be burnt.’", |
|
13. Hebrew Bible, Micah, 5.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 366| 5.14. "וְעָשִׂיתִי בְּאַף וּבְחֵמָה נָקָם אֶת־הַגּוֹיִם אֲשֶׁר לֹא שָׁמֵעוּ׃", | 5.14. "And I will execute vengeance in anger and fury upon the nations, Because they hearkened not.", |
|
14. Hebrew Bible, Hosea, a b c d\n0 3.5 3.5 3 5 \n1 5.8 5.8 5 8 \n2 8.4 8.4 8 4 \n3 8 8 8 None\n4 . . \n5 1 1 1 None\n6 8.12 8.12 8 12 \n7 2 2 2 None\n8 6.6 6.6 6 6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 95| 3.5. "אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃", | 3.5. "afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days.", |
|
15. Hebrew Bible, Malachi, 3.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 213| 3.22. "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃", | 3.22. "Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.", |
|
16. Hebrew Bible, Leviticus, 5.21-5.25, 7.37, 11.32-11.38, 13.46, 13.59, 14.54, 14.57, 18.5, 18.18, 18.30, 19.5, 19.11, 19.13, 19.17-19.18, 19.24, 21.7, 21.10, 21.12-21.14, 21.16-21.23, 22.32, 23.38, 23.40, 24.10-24.23, 25.29, 25.36, 26.3-26.46, 27.3, 30.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 78, 79, 86; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 62, 95, 156, 157, 161, 162, 196, 213, 222, 233, 242, 295, 297, 300, 301, 303, 324, 325, 351, 353, 371; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 303, 311, 333, 334; Kanarek (2014), Biblical narrative and formation rabbinic law, 87, 92, 93, 96, 97, 98, 103, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 170, 171; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 203; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 203; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 45; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 151, 245| 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 5.22. "אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃", 5.23. "וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 5.25. "וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃", 7.37. "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃", 11.32. "וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃", 11.33. "וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃", 11.34. "מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃", 11.35. "וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃", 11.36. "אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃", 11.37. "וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃", 11.38. "וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃", 13.46. "כָּל־יְמֵי אֲשֶׁר הַנֶּגַע בּוֹ יִטְמָא טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ׃", 13.59. "זֹאת תּוֹרַת נֶגַע־צָרַעַת בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים אוֹ הַשְּׁתִי אוֹ הָעֵרֶב אוֹ כָּל־כְּלִי־עוֹר לְטַהֲרוֹ אוֹ לְטַמְּאוֹ׃", 14.54. "זֹאת הַתּוֹרָה לְכָל־נֶגַע הַצָּרַעַת וְלַנָּתֶק׃", 14.57. "לְהוֹרֹת בְּיוֹם הַטָּמֵא וּבְיוֹם הַטָּהֹר זֹאת תּוֹרַת הַצָּרָעַת׃", 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 19.5. "וְכִי תִזְבְּחוּ זֶבַח שְׁלָמִים לַיהוָה לִרְצֹנְכֶם תִּזְבָּחֻהוּ׃", 19.11. "לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃", 19.13. "לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 21.7. "אִשָּׁה זֹנָה וַחֲלָלָה לֹא יִקָּחוּ וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ לֹא יִקָּחוּ כִּי־קָדֹשׁ הוּא לֵאלֹהָיו׃", 21.12. "וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ אֱלֹהָיו כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יְהוָה׃", 21.13. "וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח׃", 21.14. "אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃", 21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 21.23. "אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃", 22.32. "וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 23.38. "מִלְּבַד שַׁבְּתֹת יְּהוָה וּמִלְּבַד מַתְּנוֹתֵיכֶם וּמִלְּבַד כָּל־נִדְרֵיכֶם וּמִלְּבַד כָּל־נִדְבוֹתֵיכֶם אֲשֶׁר תִּתְּנוּ לַיהוָה׃", 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", 24.12. "וַיַּנִּיחֻהוּ בַּמִּשְׁמָר לִפְרֹשׁ לָהֶם עַל־פִּי יְהוָה׃", 24.13. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 24.14. "הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃", 24.15. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃", 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", 24.17. "וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃", 24.18. "וּמַכֵּה נֶפֶשׁ־בְּהֵמָה יְשַׁלְּמֶנָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃", 24.19. "וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃", 24.21. "וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת׃", 24.22. "מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.23. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 25.29. "וְאִישׁ כִּי־יִמְכֹּר בֵּית־מוֹשַׁב עִיר חוֹמָה וְהָיְתָה גְּאֻלָּתוֹ עַד־תֹּם שְׁנַת מִמְכָּרוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ׃", 25.36. "אַל־תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ׃", 26.3. "אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃", 26.3. "וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃", 26.4. "וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ׃", 26.4. "וְהִתְוַדּוּ אֶת־עֲוֺנָם וְאֶת־עֲוֺן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בִי וְאַף אֲשֶׁר־הָלְכוּ עִמִּי בְּקֶרִי׃", 26.5. "וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת־בָּצִיר וּבָצִיר יַשִּׂיג אֶת־זָרַע וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם׃", 26.6. "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם׃", 26.7. "וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב", 26.8. "וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃", 26.9. "וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃", 26.11. "וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃", 26.12. "וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃", 26.13. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃", 26.14. "וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃", 26.15. "וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֺתַי לְהַפְרְכֶם אֶת־בְּרִיתִי׃", 26.16. "אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם׃", 26.17. "וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם׃", 26.18. "וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.19. "וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃", 26.21. "וְאִם־תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם׃", 26.22. "וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם׃", 26.23. "וְאִם־בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי קֶרִי׃", 26.24. "וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי וְהִכֵּיתִי אֶתְכֶם גַּם־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.25. "וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃", 26.26. "בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ׃", 26.27. "וְאִם־בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי׃", 26.28. "וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת־קֶרִי וְיִסַּרְתִּי אֶתְכֶם אַף־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.29. "וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃" 26.31. "וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃", 26.32. "וַהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ׃", 26.33. "וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃", 26.34. "אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃", 26.35. "כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ׃", 26.36. "וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃", 26.37. "וְכָשְׁלוּ אִישׁ־בְּאָחִיו כְּמִפְּנֵי־חֶרֶב וְרֹדֵף אָיִן וְלֹא־תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם׃", 26.38. "וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם׃", 26.39. "וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃", 26.41. "אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃", 26.42. "וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃", 26.43. "וְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֺנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת־חֻקֹּתַי גָּעֲלָה נַפְשָׁם׃", 26.44. "וְאַף־גַּם־זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא־מְאַסְתִּים וְלֹא־גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם׃", 26.45. "וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", | 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 5.22. "or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;", 5.23. "then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 5.25. "And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest.", 7.37. "This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;", 11.32. "And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean.", 11.33. "And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.", 11.34. "All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.", 11.35. "And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you.", 11.36. "Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean.", 11.37. "And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean.", 11.38. "But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you.", 13.46. "All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be.", 13.59. "This is the law of the plague of leprosy in a garment of wool or linen, or in the warp, or in the woof, or in any thing of skin, to pronounce it clean, or to pronounce it unclean.", 14.54. "This is the law for all manner of plague of leprosy, and for a scall;", 14.57. "to teach when it is unclean, and when it is clean; this is the law of leprosy.", 18.5. "Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.", 18.18. "And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.", 18.30. "Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God.", 19.5. "And when ye offer a sacrifice of peace-offerings unto the LORD, ye shall offer it that ye may be accepted.", 19.11. "Ye shall not steal; neither shall ye deal falsely, nor lie one to another.", 19.13. "Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 21.7. "They shall not take a woman that is a harlot, or profaned; neither shall they take a woman put away from her husband; for he is holy unto his God.", 21.10. "And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;", 21.12. "neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD.", 21.13. "And he shall take a wife in her virginity.", 21.14. "A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife.", 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 21.23. "Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.", 22.32. "And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,", 23.38. "beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which ye give unto the LORD.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", 24.12. "And they put him in ward, that it might be declared unto them at the mouth of the LORD.", 24.13. "And the LORD spoke unto Moses, saying:", 24.14. "’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.", 24.15. "And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin.", 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", 24.17. "And he that smiteth any man mortally shall surely be put to death.", 24.18. "And he that smiteth a beast mortally shall make it good: life for life.", 24.19. "And if a man maim his neighbour; as he hath done, so shall it be done to him:", 24.20. "breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him.", 24.21. "And he that killeth a beast shall make it good; and he that killeth a man shall be put to death.", 24.22. "Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’", 24.23. "And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses.", 25.29. "And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold; for a full year shall he have the right of redemption.", 25.36. "Take thou no interest of him or increase; but fear thy God; that thy brother may live with thee.", 26.3. "If ye walk in My statutes, and keep My commandments, and do them;", 26.4. "then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.", 26.5. "And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely.", 26.6. "And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.", 26.7. "And ye shall chase your enemies, and they shall fall before you by the sword.", 26.8. "And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.", 26.9. "And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you.", 26.10. "And ye shall eat old store long kept, and ye shall bring forth the old from before the new.", 26.11. "And I will set My tabernacle among you, and My soul shall not abhor you.", 26.12. "And I will walk among you, and will be your God, and ye shall be My people.", 26.13. "I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright.", 26.14. "But if ye will not hearken unto Me, and will not do all these commandments;", 26.15. "and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;", 26.16. "I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it.", 26.17. "And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you.", 26.18. "And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.", 26.19. "And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.", 26.20. "And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit.", 26.21. "And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins.", 26.22. "And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate.", 26.23. "And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;", 26.24. "then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins.", 26.25. "And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.", 26.26. "When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied.", 26.27. "And if ye will not for all this hearken unto Me, but walk contrary unto Me;", 26.28. "then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins.", 26.29. "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." 26.30. "And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you.", 26.31. "And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.", 26.32. "And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.", 26.33. "And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste.", 26.34. "Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths.", 26.35. "As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it.", 26.36. "And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth.", 26.37. "And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies.", 26.38. "And ye shall perish among the nations, and the land of your enemies shall eat you up.", 26.39. "And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them.", 26.40. "And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me.", 26.41. "I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;", 26.42. "then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.", 26.43. "For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes.", 26.44. "And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God.", 26.45. "But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.", 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", |
|
17. Hebrew Bible, 2 Kings, 14.6, 22.8, 23.1-23.3, 23.21, 23.24-23.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 213, 214, 215, 216, 217, 218, 246, 305, 306| 14.6. "וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃]", 22.8. "וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃", 23.1. "וַיִּשְׁלַח הַמֶּלֶךְ וַיַּאַסְפוּ אֵלָיו כָּל־זִקְנֵי יְהוּדָה וִירוּשָׁלִָם׃", 23.1. "וְטִמֵּא אֶת־הַתֹּפֶת אֲשֶׁר בְּגֵי בני־[בֶן־] הִנֹּם לְבִלְתִּי לְהַעֲבִיר אִישׁ אֶת־בְּנוֹ וְאֶת־בִּתּוֹ בָּאֵשׁ לַמֹּלֶךְ׃", 23.2. "וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃", 23.2. "וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃", 23.3. "וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃", 23.3. "וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃", 23.21. "וַיְצַו הַמֶּלֶךְ אֶת־כָּל־הָעָם לֵאמֹר עֲשׂוּ פֶסַח לַיהוָה אֱלֹהֵיכֶם כַּכָּתוּב עַל סֵפֶר הַבְּרִית הַזֶּה׃", 23.24. "וְגַם אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים וְאֶת־הַתְּרָפִים וְאֶת־הַגִּלֻּלִים וְאֵת כָּל־הַשִּׁקֻּצִים אֲשֶׁר נִרְאוּ בְּאֶרֶץ יְהוּדָה וּבִירוּשָׁלִַם בִּעֵר יֹאשִׁיָּהוּ לְמַעַן הָקִים אֶת־דִּבְרֵי הַתּוֹרָה הַכְּתֻבִים עַל־הַסֵּפֶר אֲשֶׁר מָצָא חִלְקִיָּהוּ הַכֹּהֵן בֵּית יְהוָה׃", 23.25. "וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃", | 14.6. "but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’", 22.8. "And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it.", 23.1. "And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.", 23.2. "And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD.", 23.3. "And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet.", 23.21. "And the king commanded all the people, saying: ‘Keep the passover unto the LORD your God, as it is written in this book of the covet.’", 23.24. "Moreover them that divined by a ghost or a familiar spirit, and the teraphim, and the idols, and all the detestable things that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.", 23.25. "And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.", |
|
18. Hebrew Bible, Jeremiah, a b c d\n0 34.5 34.5 34 5 \n1 2.3 2.3 2 3 \n2 . . \n3 30.1 30.1 30 1 \n4 0 0 0 None\n5 1 1 1 None\n6 3 3 3 None\n7 3.1 3.1 3 1 \n8 30.17 30.17 30 17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 308, 332| 34.5. "בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ הַמְּלָכִים הָרִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ כֵּן יִשְׂרְפוּ־לָךְ וְהוֹי אָדוֹן יִסְפְּדוּ־לָךְ כִּי־דָבָר אֲנִי־דִבַּרְתִּי נְאֻם־יְהוָה׃", | 34.5. "thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee: ‘Ah lord! ’ for I have spoken the word, saith the LORD.", |
|
19. Hebrew Bible, Isaiah, 1.17, 14.1, 16.5, 30.20, 33.22, 34.16, 40.3, 40.5, 54.16, 58.13-58.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •rabbinic law •pharisaic-rabbinic tradition, law •rabbinic literature, views on human cognition in halakhic law Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56, 150, 153, 160; Schiffman (1983), Testimony and the Penal Code, 87; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 171; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 171; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 45| 1.17. "לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃", 14.1. "כֻּלָּם יַעֲנוּ וְיֹאמְרוּ אֵלֶיךָ גַּם־אַתָּה חֻלֵּיתָ כָמוֹנוּ אֵלֵינוּ נִמְשָׁלְתָּ׃", 14.1. "כִּי יְרַחֵם יְהוָה אֶת־יַעֲקֹב וּבָחַר עוֹד בְּיִשְׂרָאֵל וְהִנִּיחָם עַל־אַדְמָתָם וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל־בֵּית יַעֲקֹב׃", 16.5. "וְהוּכַן בַּחֶסֶד כִּסֵּא וְיָשַׁב עָלָיו בֶּאֱמֶת בְּאֹהֶל דָּוִד שֹׁפֵט וְדֹרֵשׁ מִשְׁפָּט וּמְהִר צֶדֶק׃", 33.22. "כִּי יְהוָה שֹׁפְטֵנוּ יְהוָה מְחֹקְקֵנוּ יְהוָה מַלְכֵּנוּ הוּא יוֹשִׁיעֵנוּ׃", 34.16. "דִּרְשׁוּ מֵעַל־סֵפֶר יְהוָה וּקְרָאוּ אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה אִשָּׁה רְעוּתָהּ לֹא פָקָדוּ כִּי־פִי הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן׃", 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 40.5. "וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃", 54.16. "הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃", 58.13. "אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר׃", 58.14. "אָז תִּתְעַנַּג עַל־יְהוָה וְהִרְכַּבְתִּיךָ עַל־בָּמֳותֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי יְהוָה דִּבֵּר׃", | 1.17. "Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.", 14.1. "For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob.", 16.5. "And a throne is established through mercy, And there sitteth thereon in truth, in the tent of David, One that judgeth, and seeketh justice, and is ready in righteousness.", 30.20. "And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher;", 33.22. "For the LORD is our Judge, The LORD is our Lawgiver, The LORD is our King; He will save us.", 34.16. "Seek ye out of the book of the LORD, and read; No one of these shall be missing, None shall want her mate; For My mouth it hath commanded, And the breath thereof it hath gathered them.", 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 40.5. "And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’", 54.16. "Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.", 58.13. "If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof;", 58.14. "Then shalt thou delight thyself in the LORD, And I will make thee to ride upon the high places of the earth, And I will feed thee with the heritage of Jacob thy father; For the mouth of the LORD hath spoken it.", |
|
20. Hebrew Bible, Habakkuk, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •natural law, in rabbinic thought Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 357, 358, 359; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 368, 369| 3.6. "עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃", | 3.6. "He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old.", |
|
21. Hebrew Bible, 2 Samuel, 7.8-7.16, 12.8, 18.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 290, 295, 301, 302, 325| 7.8. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃", 7.9. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃", 7.11. "וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃", 7.12. "כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃", 7.13. "הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", 7.15. "וְחַסְדִּי לֹא־יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ׃", 7.16. "וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃", 12.8. "וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃", 18.1. "וַיִּפְקֹד דָּוִד אֶת־הָעָם אֲשֶׁר אִתּוֹ וַיָּשֶׂם עֲלֵיהֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת׃", 18.1. "וַיַּרְא אִישׁ אֶחָד וַיַּגֵּד לְיוֹאָב וַיֹּאמֶר הִנֵּה רָאִיתִי אֶת־אַבְשָׁלֹם תָּלוּי בָּאֵלָה׃", | 7.8. "Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:", 7.9. "and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth.", 7.10. "Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning,", 7.11. "and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house.", 7.12. "And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.", 7.13. "He shall build a house for my name, and I will make firm the throne of his kingdom for ever.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", 7.15. "but my covet love shall not depart away from him, as I took it from Sha᾽ul, whom I put away before thee.", 7.16. "And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.", 12.8. "and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again.", 18.1. "And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.", |
|
22. Hebrew Bible, 1 Samuel, 8.4-8.7, 8.9, 8.11-8.18, 8.20, 10.24-10.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 289, 291, 293, 294, 295, 309, 310, 341| 8.4. "וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל־שְׁמוּאֵל הָרָמָתָה׃", 8.5. "וַיֹּאמְרוּ אֵלָיו הִנֵּה אַתָּה זָקַנְתָּ וּבָנֶיךָ לֹא הָלְכוּ בִּדְרָכֶיךָ עַתָּה שִׂימָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ כְּכָל־הַגּוֹיִם׃", 8.6. "וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל־יְהוָה׃", 8.7. "וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃", 8.9. "וְעַתָּה שְׁמַע בְּקוֹלָם אַךְ כִּי־הָעֵד תָּעִיד בָּהֶם וְהִגַּדְתָּ לָהֶם מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיהֶם׃", 8.11. "וַיֹּאמֶר זֶה יִהְיֶה מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיכֶם אֶת־בְּנֵיכֶם יִקָּח וְשָׂם לוֹ בְּמֶרְכַּבְתּוֹ וּבְפָרָשָׁיו וְרָצוּ לִפְנֵי מֶרְכַּבְתּוֹ׃", 8.12. "וְלָשׂוּם לוֹ שָׂרֵי אֲלָפִים וְשָׂרֵי חֲמִשִּׁים וְלַחֲרֹשׁ חֲרִישׁוֹ וְלִקְצֹר קְצִירוֹ וְלַעֲשׂוֹת כְּלֵי־מִלְחַמְתּוֹ וּכְלֵי רִכְבּוֹ׃", 8.13. "וְאֶת־בְּנוֹתֵיכֶם יִקָּח לְרַקָּחוֹת וּלְטַבָּחוֹת וּלְאֹפוֹת׃", 8.14. "וְאֶת־שְׂדוֹתֵיכֶם וְאֶת־כַּרְמֵיכֶם וְזֵיתֵיכֶם הַטּוֹבִים יִקָּח וְנָתַן לַעֲבָדָיו׃", 8.15. "וְזַרְעֵיכֶם וְכַרְמֵיכֶם יַעְשֹׂר וְנָתַן לְסָרִיסָיו וְלַעֲבָדָיו׃", 8.16. "וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃", 8.17. "צֹאנְכֶם יַעְשֹׂר וְאַתֶּם תִּהְיוּ־לוֹ לַעֲבָדִים׃", 8.18. "וּזְעַקְתֶּם בַּיּוֹם הַהוּא מִלִּפְנֵי מַלְכְּכֶם אֲשֶׁר בְּחַרְתֶּם לָכֶם וְלֹא־יַעֲנֶה יְהוָה אֶתְכֶם בַּיּוֹם הַהוּא׃", 10.24. "וַיֹּאמֶר שְׁמוּאֵל אֶל־כָּל־הָעָם הַרְּאִיתֶם אֲשֶׁר בָּחַר־בּוֹ יְהוָה כִּי אֵין כָּמֹהוּ בְּכָל־הָעָם וַיָּרִעוּ כָל־הָעָם וַיֹּאמְרוּ יְחִי הַמֶּלֶךְ׃", 10.25. "וַיְדַבֵּר שְׁמוּאֵל אֶל־הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת־כָּל־הָעָם אִישׁ לְבֵיתוֹ׃", | 8.4. "Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama,", 8.5. "and said to him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.", 8.6. "But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord.", 8.7. "And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.", 8.9. "Now you must hearken to their voice: nevertheless you should solemnly forewarn them, and relate to them the customary practice of the king that shall reign over them.", 8.11. "And he said, This will be the custom of the king that shall reign over you: He will take your sons, and appoint them for himself on his chariot, and to be his horsemen; and some shall run before his chariot.", 8.12. "And he will appoint for himself captains over thousands, and captains over fifties; and will set them to plough his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots.", 8.13. "And he will take your daughters for perfumers, and cooks, and bakers.", 8.14. "And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.", 8.15. "And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.", 8.16. "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.", 8.17. "He will take the tenth of your sheep: and you shall be his servants.", 8.18. "And you shall cry out on that day because of your king which you shall have chosen you; and the Lord will not hear you on that day.", 8.20. "that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.", 10.24. "And Shemu᾽el said to all the people, Do you see him whom the Lord has chosen, that there is none like him among all the people? And all the people shouted, and said, Long live the king.", 10.25. "Then Shemu᾽el told the people the rules of the kingdom, and wrote it in a book, and laid it up before the Lord. And Shemu᾽el sent all the people away, every man to his house.", |
|
23. Hebrew Bible, Joshua, 1.7-1.8, 8.30-8.35, 24.25-24.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 28, 50, 153, 213, 216, 220, 246, 288| 1.7. "רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃", 1.8. "לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃", 8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 24.25. "וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃", 24.26. "וַיִּכְתֹּב יְהוֹשֻׁעַ אֶת־הַדְּבָרִים הָאֵלֶּה בְּסֵפֶר תּוֹרַת אֱלֹהִים וַיִּקַּח אֶבֶן גְּדוֹלָה וַיְקִימֶהָ שָּׁם תַּחַת הָאַלָּה אֲשֶׁר בְּמִקְדַּשׁ יְהוָה׃", 24.27. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃", 24.28. "וַיְשַׁלַּח יְהוֹשֻׁעַ אֶת־הָעָם אִישׁ לְנַחֲלָתוֹ׃", | 1.7. "Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest.", 1.8. "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.", 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", 24.25. "So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem.", 24.26. "And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD.", 24.27. "And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’", 24.28. "So Joshua sent the people away, every man unto his inheritance.", |
|
24. Hebrew Bible, 1 Kings, 1.43, 2.3, 2.27, 4.26, 5.6, 10.14-10.23, 10.25-10.29, 11.1-11.4, 11.8-11.9, 18.45 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •pharisaic-rabbinic tradition, law Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 28, 213, 289, 311; Schiffman (1983), Testimony and the Penal Code, 87| 1.43. "וַיַּעַן יוֹנָתָן וַיֹּאמֶר לַאֲדֹנִיָּהוּ אֲבָל אֲדֹנֵינוּ הַמֶּלֶךְ־דָּוִד הִמְלִיךְ אֶת־שְׁלֹמֹה׃", 2.3. "וַיָּבֹא בְנָיָהוּ אֶל־אֹהֶל יְהוָה וַיֹּאמֶר אֵלָיו כֹּה־אָמַר הַמֶּלֶךְ צֵא וַיֹּאמֶר לֹא כִּי פֹה אָמוּת וַיָּשֶׁב בְּנָיָהוּ אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה־דִבֶּר יוֹאָב וְכֹה עָנָנִי׃", 2.3. "וְשָׁמַרְתָּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו לִשְׁמֹר חֻקֹּתָיו מִצְוֺתָיו וּמִשְׁפָּטָיו וְעֵדְוֺתָיו כַּכָּתוּב בְּתוֹרַת מֹשֶׁה לְמַעַן תַּשְׂכִּיל אֵת כָּל־אֲשֶׁר תַּעֲשֶׂה וְאֵת כָּל־אֲשֶׁר תִּפְנֶה שָׁם׃", 2.27. "וַיְגָרֶשׁ שְׁלֹמֹה אֶת־אֶבְיָתָר מִהְיוֹת כֹּהֵן לַיהוָה לְמַלֵּא אֶת־דְּבַר יְהוָה אֲשֶׁר דִּבֶּר עַל־בֵּית עֵלִי בְּשִׁלֹה׃", 5.6. "וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים׃", 10.14. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת שִׁשִּׁים וָשֵׁשׁ כִּכַּר זָהָב׃", 10.15. "לְבַד מֵאַנְשֵׁי הַתָּרִים וּמִסְחַר הָרֹכְלִים וְכָל־מַלְכֵי הָעֶרֶב וּפַחוֹת הָאָרֶץ׃", 10.16. "וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה מָאתַיִם צִנָּה זָהָב שָׁחוּט שֵׁשׁ־מֵאוֹת זָהָב יַעֲלֶה עַל־הַצִּנָּה הָאֶחָת׃", 10.17. "וּשְׁלֹשׁ־מֵאוֹת מָגִנִּים זָהָב שָׁחוּט שְׁלֹשֶׁת מָנִים זָהָב יַעֲלֶה עַל־הַמָּגֵן הָאֶחָת וַיִּתְּנֵם הַמֶּלֶךְ בֵּית יַעַר הַלְּבָנוֹן׃", 10.18. "וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא־שֵׁן גָּדוֹל וַיְצַפֵּהוּ זָהָב מוּפָז׃", 10.19. "שֵׁשׁ מַעֲלוֹת לַכִּסֵּה וְרֹאשׁ־עָגֹל לַכִּסֵּה מֵאַחֲרָיו וְיָדֹת מִזֶּה וּמִזֶּה אֶל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת׃", 10.21. "וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית־יַעַר הַלְּבָנוֹן זָהָב סָגוּר אֵין כֶּסֶף לֹא נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה׃", 10.22. "כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם עִם אֳנִי חִירָם אַחַת לְשָׁלֹשׁ שָׁנִים תָּבוֹא אֳנִי תַרְשִׁישׁ נֹשְׂאֵת זָהָב וָכֶסֶף שֶׁנְהַבִּים וְקֹפִים וְתֻכִּיִּים׃", 10.23. "וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וּלְחָכְמָה׃", 10.25. "וְהֵמָּה מְבִאִים אִישׁ מִנְחָתוֹ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂלָמוֹת וְנֵשֶׁק וּבְשָׂמִים סוּסִים וּפְרָדִים דְּבַר־שָׁנָה בְּשָׁנָה׃", 10.26. "וַיֶּאֱסֹף שְׁלֹמֹה רֶכֶב וּפָרָשִׁים וַיְהִי־לוֹ אֶלֶף וְאַרְבַּע־מֵאוֹת רֶכֶב וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים וַיַּנְחֵם בְּעָרֵי הָרֶכֶב וְעִם־הַמֶּלֶךְ בִּירוּשָׁלִָם׃", 10.27. "וַיִּתֵּן הַמֶּלֶךְ אֶת־הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר־בַּשְּׁפֵלָה לָרֹב׃", 10.28. "וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃", 10.29. "וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃", 11.1. "וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃", 11.1. "וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃", 11.2. "וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃", 11.2. "מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃", 11.3. "וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃", 11.3. "וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃", 11.4. "וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃", 11.4. "וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃", 11.8. "וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃", 11.9. "וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃", 18.45. "וַיְהִי עַד־כֹּה וְעַד־כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים וְרוּחַ וַיְהִי גֶּשֶׁם גָּדוֹל וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ יִזְרְעֶאלָה׃", | 1.43. "And Jonathan answered and said to Adonijah: ‘Verily our lord king David hath made Solomon king.", 2.3. "and keep the charge of the LORD thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordices, and His testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself;", 2.27. "So Solomon thrust out Abiathar from being priest unto the LORD; that the word of the LORD might be fulfilled, which He spoke concerning the house of Eli in Shiloh.", 5.6. "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.", 10.14. "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,", 10.15. "beside that which came of the merchants, and of the traffic of the traders, and of all the kings of the mingled people and of the governors of the country.", 10.16. "And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target.", 10.17. "And he made three hundred shields of beaten gold: three pounds of gold went to one shield; and the king put them in the house of the forest of Lebanon.", 10.18. "Moreover the king made a great throne of ivory, and overlaid it with the finest gold.", 10.19. "There were six steps to the throne, and the top of the throne was round behind; and there were arms on either side by the place of the seat, and two lions standing beside the arms.", 10.20. "And twelve lions stood there on the one side and on the other upon the six steps; there was not the like made in any kingdom.", 10.21. "And all king Solomon’s drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon.", 10.22. "For the king had at sea a navy of Tarshish with the navy of Hiram; once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.", 10.23. "So king Solomon exceeded all the kings of the earth in riches and in wisdom.", 10.25. "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year.", 10.26. "And Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem.", 10.27. "And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the Lowland, for abundance.", 10.28. "And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price.", 10.29. "And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means.", 11.1. "Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;", 11.2. "of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love.", 11.3. "And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.", 11.4. "For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father.", 11.8. "And so did he for all his foreign wives, who offered and sacrificed unto their gods.", 11.9. "And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,", 18.45. "And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.", |
|
25. Hebrew Bible, Ezekiel, 4.6, 20.11, 20.13, 34.23-34.24, 37.22, 37.24-37.25, 44.3, 44.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 63, 233, 290, 296, 307| 4.6. "וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃", 20.11. "וָאֶתֵּן לָהֶם אֶת־חֻקּוֹתַי וְאֶת־מִשְׁפָּטַי הוֹדַעְתִּי אוֹתָם אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם׃", 20.13. "וַיַּמְרוּ־בִי בֵית־יִשְׂרָאֵל בַּמִּדְבָּר בְּחֻקּוֹתַי לֹא־הָלָכוּ וְאֶת־מִשְׁפָּטַי מָאָסוּ אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם וְאֶת־שַׁבְּתֹתַי חִלְּלוּ מְאֹד וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם בַּמִּדְבָּר לְכַלּוֹתָם׃", 34.23. "וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃", 34.24. "וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃", 37.22. "וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃", 37.24. "וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃", 37.25. "וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃", 44.3. "וְרֵאשִׁית כָּל־בִּכּוּרֵי כֹל וְכָל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ׃", 44.3. "אֶת־הַנָּשִׂיא נָשִׂיא הוּא יֵשֶׁב־בּוֹ לֶאֱכָול־לֶחֶם לִפְנֵי יְהוָה מִדֶּרֶךְ אֻלָם הַשַּׁעַר יָבוֹא וּמִדַּרְכּוֹ יֵצֵא׃", 44.22. "וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃", | 4.6. "And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee.", 20.11. "And I gave them My statutes, and taught them Mine ordices, which if a man do, he shall live by them.", 20.13. "But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they rejected Mine ordices, which if a man do, he shall live by them, and My sabbaths they greatly profaned; then I said I would pour out My fury upon them in the wilderness, to consume them.", 34.23. "And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd.", 34.24. "And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken.", 37.22. "and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;", 37.24. "And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them.", 37.25. "And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever.", 44.3. "As for the prince, being a prince, he shall sit therein to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.’", 44.22. "Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.", |
|
26. Hebrew Bible, Ezra, 3.2, 6.18, 7.6, 7.10-7.26, 8.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 20, 197, 213| 3.2. "וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃", 6.18. "וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃", 7.6. "הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃", 7.11. "וְזֶה פַּרְשֶׁגֶן הַנִּשְׁתְּוָן אֲשֶׁר נָתַן הַמֶּלֶךְ אַרְתַּחְשַׁסְתְּא לְעֶזְרָא הַכֹּהֵן הַסֹּפֵר סֹפֵר דִּבְרֵי מִצְוֺת־יְהוָה וְחֻקָּיו עַל־יִשְׂרָאֵל׃", 7.12. "אַרְתַּחְשַׁסְתְּא מֶלֶךְ מַלְכַיָּא לְעֶזְרָא כָהֲנָא סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא גְּמִיר וּכְעֶנֶת׃", 7.13. "מִנִּי שִׂים טְעֵם דִּי כָל־מִתְנַדַּב בְּמַלְכוּתִי מִן־עַמָּה יִשְׂרָאֵל וְכָהֲנוֹהִי וְלֵוָיֵא לִמְהָךְ לִירוּשְׁלֶם עִמָּךְ יְהָךְ׃", 7.14. "כָּל־קֳבֵל דִּי מִן־קֳדָם מַלְכָּא וְשִׁבְעַת יָעֲטֹהִי שְׁלִיחַ לְבַקָּרָא עַל־יְהוּד וְלִירוּשְׁלֶם בְּדָת אֱלָהָךְ דִּי בִידָךְ׃", 7.15. "וּלְהֵיבָלָה כְּסַף וּדְהַב דִּי־מַלְכָּא וְיָעֲטוֹהִי הִתְנַדַּבוּ לֶאֱלָהּ יִשְׂרָאֵל דִּי בִירוּשְׁלֶם מִשְׁכְּנֵהּ׃", 7.16. "וְכֹל כְּסַף וּדְהַב דִּי תְהַשְׁכַּח בְּכֹל מְדִינַת בָּבֶל עִם הִתְנַדָּבוּת עַמָּא וְכָהֲנַיָּא מִתְנַדְּבִין לְבֵית אֱלָהֲהֹם דִּי בִירוּשְׁלֶם׃", 7.17. "כָּל־קֳבֵל דְּנָה אָסְפַּרְנָא תִקְנֵא בְּכַסְפָּא דְנָה תּוֹרִין דִּכְרִין אִמְּרִין וּמִנְחָתְהוֹן וְנִסְכֵּיהוֹן וּתְקָרֵב הִמּוֹ עַל־מַדְבְּחָה דִּי בֵּית אֱלָהֲכֹם דִּי בִירוּשְׁלֶם׃", 7.18. "וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃", 7.19. "וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃", 7.21. "וּמִנִּי אֲנָה אַרְתַּחְשַׁסְתְּא מַלְכָּא שִׂים טְעֵם לְכֹל גִּזַּבְרַיָּא דִּי בַּעֲבַר נַהֲרָה דִּי כָל־דִּי יִשְׁאֲלֶנְכוֹן עֶזְרָא כָהֲנָה סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא אָסְפַּרְנָא יִתְעֲבִד׃", 7.22. "עַד־כְּסַף כַּכְּרִין מְאָה וְעַד־חִנְטִין כֹּרִין מְאָה וְעַד־חֲמַר בַּתִּין מְאָה וְעַד־בַּתִּין מְשַׁח מְאָה וּמְלַח דִּי־לָא כְתָב׃", 7.23. "כָּל־דִּי מִן־טַעַם אֱלָהּ שְׁמַיָּא יִתְעֲבֵד אַדְרַזְדָּא לְבֵית אֱלָהּ שְׁמַיָּא דִּי־לְמָה לֶהֱוֵא קְצַף עַל־מַלְכוּת מַלְכָּא וּבְנוֹהִי׃", 7.24. "וּלְכֹם מְהוֹדְעִין דִּי כָל־כָּהֲנַיָּא וְלֵוָיֵא זַמָּרַיָּא תָרָעַיָּא נְתִינַיָּא וּפָלְחֵי בֵּית אֱלָהָא דְנָה מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִרְמֵא עֲלֵיהֹם׃", 7.25. "וְאַנְתְּ עֶזְרָא כְּחָכְמַת אֱלָהָךְ דִּי־בִידָךְ מֶנִּי שָׁפְטִין וְדַיָּנִין דִּי־לֶהֱוֺן דאנין [דָּאיְנִין] לְכָל־עַמָּה דִּי בַּעֲבַר נַהֲרָה לְכָל־יָדְעֵי דָּתֵי אֱלָהָךְ וְדִי לָא יָדַע תְּהוֹדְעוּן׃", 7.26. "וְכָל־דִּי־לָא לֶהֱוֵא עָבֵד דָּתָא דִי־אֱלָהָךְ וְדָתָא דִּי מַלְכָּא אָסְפַּרְנָא דִּינָה לֶהֱוֵא מִתְעֲבֵד מִנֵּהּ הֵן לְמוֹת הֵן לשרשו [לִשְׁרֹשִׁי] הֵן־לַעֲנָשׁ נִכְסִין וְלֶאֱסוּרִין׃", 8.18. "וַיָּבִיאּוּ לָנוּ כְּיַד־אֱלֹהֵינוּ הַטּוֹבָה עָלֵינוּ אִישׁ שֶׂכֶל מִבְּנֵי מַחְלִי בֶּן־לֵוִי בֶּן־יִשְׂרָאֵל וְשֵׁרֵבְיָה וּבָנָיו וְאֶחָיו שְׁמֹנָה עָשָׂר׃", | 3.2. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.", 6.18. "And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.", 7.6. "this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.", 7.10. "For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices.", 7.11. "Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of the LORD, and of His statutes to Israel:", 7.12. "’Artaxerxes, king of kings, unto Ezra the priest, the scribe of the Law of the God of heaven, and so forth. And now", 7.13. "I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go with thee to Jerusalem, go.", 7.14. "Forasmuch as thou art sent of the king and his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thy hand;", 7.15. "and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,", 7.16. "and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem;", 7.17. "therefore thou shalt with all diligence buy with this money bullocks, rams, lambs, with their meal-offerings and their drink-offerings, and shalt offer them upon the altar of the house of your God which is in Jerusalem.", 7.18. "And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God.", 7.19. "And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem.", 7.20. "And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house.", 7.21. "And I, even I Artaxerxes the king, do make a decree to all the treasurers that are beyond the River, that whatsoever Ezra the priest, the scribe of the Law of the God of heaven, shall require of you, it be done with all diligence,", 7.22. "unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much.", 7.23. "Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?", 7.24. "Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them.", 7.25. "And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who may judge all the people that are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not.", 7.26. "And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.’ .", 8.18. "And according to the good hand of our God upon us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;", |
|
27. Hebrew Bible, Nehemiah, 8.1-8.18, 9.29, 13.1, 13.12-13.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 20, 197, 213, 215, 216, 217, 233, 305, 306| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 8.9. "וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃", 8.11. "וְהַלְוִיִּם מַחְשִׁים לְכָל־הָעָם לֵאמֹר הַסּוּ כִּי הַיּוֹם קָדֹשׁ וְאַל־תֵּעָצֵבוּ׃", 8.12. "וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתּוֹת וּלְשַׁלַּח מָנוֹת וְלַעֲשׂוֹת שִׂמְחָה גְדוֹלָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הוֹדִיעוּ לָהֶם׃", 8.13. "וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃", 8.14. "וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃", 8.15. "וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃", 8.16. "וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃", 8.17. "וַיַּעֲשׂוּ כָל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכּוֹת וַיֵּשְׁבוּ בַסֻּכּוֹת כִּי לֹא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיּוֹם הַהוּא וַתְּהִי שִׂמְחָה גְּדוֹלָה מְאֹד׃", 8.18. "וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃", 9.29. "וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃", 13.1. "וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃", 13.1. "בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃", 13.12. "וְכָל־יְהוּדָה הֵבִיאוּ מַעְשַׂר הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר לָאוֹצָרוֹת׃", 13.13. "וָאוֹצְרָה עַל־אוֹצָרוֹת שֶׁלֶמְיָה הַכֹּהֵן וְצָדוֹק הַסּוֹפֵר וּפְדָיָה מִן־הַלְוִיִּם וְעַל־יָדָם חָנָן בֶּן־זַכּוּר בֶּן־מַתַּנְיָה כִּי נֶאֱמָנִים נֶחְשָׁבוּ וַעֲלֵיהֶם לַחֲלֹק לַאֲחֵיהֶם׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 8.9. "And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.", 8.10. "Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’", 8.11. "So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’", 8.12. "And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.", 8.13. "And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.", 8.14. "And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;", 8.15. "and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’", 8.16. "So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.", 8.17. "And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.", 8.18. "Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;", 9.29. "and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear.", 13.1. "On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;", 13.12. "Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries.", 13.13. "And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Ha the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their office was to distribute unto their brethren.", |
|
28. Hebrew Bible, Ecclesiastes, a b c d\n0 7.10 7.10 7 10 \n1 1.1 1.1 1 1 \n2 1 1 1 None\n3 . . \n4 7.19 7.19 7 19 \n5 10.5 10.5 10 5 \n6 10.8 10.8 10 8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224 | 7.10. "Say not thou: ‘How was it that the former days were better than these?’ for it is not out of wisdom that thou inquirest concerning this.", |
|
29. Hebrew Bible, 2 Chronicles, 5.5, 17.7-17.9, 17.14, 19.5-19.11, 23.18, 30.16, 30.22, 30.27, 34.16, 34.19, 34.30 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 197, 213, 214, 215, 216, 223, 224, 246, 292, 294, 295| 5.5. "וַיַּעֲלוּ אֶת־הָאָרוֹן וְאֶת־אֹהֶל מוֹעֵד וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ אֲשֶׁר בָּאֹהֶל הֶעֱלוּ אֹתָם הַכֹּהֲנִים הַלְוִיִּם׃", 17.7. "וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃", 17.8. "וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃", 17.9. "וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃", 17.14. "וְאֵלֶּה פְקֻדָּתָם לְבֵית אֲבוֹתֵיהֶם לִיהוּדָה שָׂרֵי אֲלָפִים עַדְנָה הַשָּׂר וְעִמּוֹ גִּבּוֹרֵי חַיִל שְׁלֹשׁ מֵאוֹת אָלֶף׃", 19.5. "וַיַּעֲמֵד שֹׁפְטִים בָּאָרֶץ בְּכָל־עָרֵי יְהוּדָה הַבְּצֻרוֹת לְעִיר וָעִיר׃", 19.6. "וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃", 19.7. "וְעַתָּה יְהִי פַחַד־יְהוָה עֲלֵיכֶם שִׁמְרוּ וַעֲשׂוּ כִּי־אֵין עִם־יְהוָה אֱלֹהֵינוּ עַוְלָה וּמַשֹּׂא פָנִים וּמִקַּח־שֹׁחַד׃", 19.8. "וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃", 19.9. "וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃", 19.11. "וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃", 23.18. "וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃", 30.16. "וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃", 30.22. "וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם׃" 30.27. "וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃", 34.16. "וַיָּבֵא שָׁפָן אֶת־הַסֵּפֶר אֶל־הַמֶּלֶךְ וַיָּשֶׁב עוֹד אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּל אֲשֶׁר־נִתַּן בְּיַד־עֲבָדֶיךָ הֵם עֹשִׂים׃", 34.19. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", | 5.5. "And they brought up the ark, and the tent of meeting, and all the holy vessels that were in the Tent; these did the priests and the Levites bring up.", 17.7. "Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;", 17.8. "and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests.", 17.9. "And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people.", 17.14. "And this was the numbering of them according to their fathers’houses: of Judah, the captains of thousands: Adnah the captain, and with him mighty men of valour three hundred thousand;", 19.5. "And he set judges in the land throughout all the fortified cities of Judah, city by city,", 19.6. "and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and [He is] with you in giving judgment.", 19.7. "Now therefore let the fear of the LORD be upon you; take heed and do it; for there is no iniquity with the LORD our God, nor respect of persons, nor taking of bribes.’", 19.8. "Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem.", 19.9. "And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart.", 19.10. "And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty.", 19.11. "And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’", 23.18. "And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.", 30.16. "And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.", 30.22. "And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to the LORD, the God of their fathers." 30.27. "Then the priests the Levites arose and blessed the people; and their voice was heard [of the LORD], and their prayer came up to His holy habitation, even unto heaven.", 34.16. "And Shaphan carried the book to the king, and moreover brought back word unto the king, saying: ‘All that was committed to thy servants, they do it.", 34.19. "And it came to pass, when the king had heard the words of the Law, that he rent his clothes.", 34.30. "And the king went up to the house of the LORD, and all the men of Judah and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, both great and small; and he read in their ears all the words of the book of the covet that was found in the house of the LORD.", |
|
30. Hebrew Bible, Zechariah, 11.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 86; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 86| 11.7. "וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃", | 11.7. "So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock.", |
|
31. Herodotus, Histories, 3.80-3.83 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24 | 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” 3.83. Having to choose between these three options, four of the seven men preferred the last. Then Otanes, whose proposal to give the Persians equality was defeated, spoke thus among them all: ,“Fellow partisans, it is plain that one of us must be made king (whether by lot, or entrusted with the office by the choice of the Persians, or in some other way), but I shall not compete with you; I desire neither to rule nor to be ruled; but if I waive my claim to be king, I make this condition, that neither I nor any of my descendants shall be subject to any one of you.” ,To these terms the six others agreed; Otanes took no part in the contest but stood aside; and to this day his house (and no other in Persia ) remains free, and is ruled only so far as it is willing to be, so long as it does not transgress Persian law. |
|
32. Hebrew Bible, 1 Chronicles, 5.1-5.2, 28.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 153, 311, 416| 5.1. "וּבְנֵי רְאוּבֵן בְּכוֹר־יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצוּעֵי אָבִיו נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן־יִשְׂרָאֵל וְלֹא לְהִתְיַחֵשׂ לַבְּכֹרָה׃", 5.1. "וּבִימֵי שָׁאוּל עָשׂוּ מִלְחָמָה עִם־הַהַגְרִאִים וַיִּפְּלוּ בְּיָדָם וַיֵּשְׁבוּ בְּאָהֳלֵיהֶם עַל־כָּל־פְּנֵי מִזְרָח לַגִּלְעָד׃", 5.2. "וַיֵּעָזְרוּ עֲלֵיהֶם וַיִּנָּתְנוּ בְיָדָם הַהַגְרִיאִים וְכֹל שֶׁעִמָּהֶם כִּי לֵאלֹהִים זָעֲקוּ בַּמִּלְחָמָה וְנַעְתּוֹר לָהֶם כִּי־בָטְחוּ בוֹ׃", 5.2. "כִּי יְהוּדָה גָּבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וְהַבְּכֹרָה לְיוֹסֵף׃", 28.8. "וְעַתָּה לְעֵינֵי כָל־יִשְׂרָאֵל קְהַל־יְהוָה וּבְאָזְנֵי אֱלֹהֵינוּ שִׁמְרוּ וְדִרְשׁוּ כָּל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם לְמַעַן תִּירְשׁוּ אֶת־הָאָרֶץ הַטּוֹבָה וְהִנְחַלְתֶּם לִבְנֵיכֶם אַחֲרֵיכֶם עַד־עוֹלָם׃", | 5.1. "And the sons of Reuben the first-born of Israel—for he was the first-born; but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel, yet not so that he was to be reckoned in the genealogy as first-born.", 5.2. "For Judah prevailed above his brethren, and of him came he that is the prince; but the birthright was Joseph’s—", 28.8. "Now therefore, in the sight of all Israel, the congregation of the LORD, and in the hearing of our God, observe and seek out all the commandments of the LORD your God; that ye may possess this good land, and leave it for an inheritance to your children after you for ever.", |
|
33. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 324| 296e. παρὰ γράμματα, δρᾷ μὴ σύμφορα ἢ σύμφορα, τοῦτον δεῖ καὶ περὶ ταῦτα τὸν ὅρον εἶναι τόν γε ἀληθινώτατον ὀρθῆς πόλεως διοικήσεως, ὃν ὁ σοφὸς καὶ ἀγαθὸς ἀνὴρ διοικήσει τὸ τῶν ἀρχομένων; ΞΕ. ὥσπερ ὁ κυβερνήτης τὸ τῆς νεὼς καὶ | 296e. in accordance with which the wise and good man will govern the affairs of his subjects? Str. Just as the captain of a ship keeps watch for what is at any moment for the good of the vessel and the sailors, |
|
34. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 337| 968a. ᾖ δοῦναι τὸν λόγον· ΑΘ. ὁ δὲ μὴ ταῦθʼ οἷός τʼ ὢν πρὸς ταῖς δημοσίαις ἀρεταῖς κεκτῆσθαι σχεδὸν ἄρχων μὲν οὐκ ἄν ποτε γένοιτο ἱκανὸς ὅλης πόλεως, ὑπηρέτης δʼ ἂν ἄλλοις ἄρχουσιν. ὁρᾶν δὴ χρεὼν νῦν, ὦ Κλεινία καὶ Μέγιλλε, ἤδη πρὸς τοῖς εἰρημένοις νόμοις ἅπασιν ὅσους διεληλύθαμεν εἰ καὶ τοῦτον προσοίσομεν, ὡς φυλακὴν ἐσόμενον κατὰ νόμον χάριν σωτηρίας τὸν τῶν ἀρχόντων νυκτερινὸν σύλλογον, | 968a. Ath. He that is unable to master these sciences, in addition to the popular virtues, will never make a competent magistrate of the whole State, but only a minister to other magistrates. And now, O Megillus and Clinias, it is time at last to consider whether, in addition to all the previous laws which we have stated, we shall add this also—that the nocturnal synod of magistrates shall be legally established, and shall participate in all the education we have described, to keep ward over the State, and to secure its salvation; |
|
35. Septuagint, Tobit, 1.9, 4.12 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
|
| 36. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 326 |
| 37. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, unwritten, rabbinic oral law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 |
38. Anon., 1 Enoch, 73-82, 85-90, 72 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 282 | 72. 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,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,,and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and six portals in which the sun sets and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other,in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the,circumference of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. ' that ') portal and,shines in the face of the heaven. In this way he rises in the first month in the great portal, which,is the fourth [those six portals in the cast]. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in,their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty,,mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth,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,portal. And then the day becomes longer by two parts and amounts to eleven parts, and the night,becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth",portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day,becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the,sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished,,the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for,thirty mornings, and sets in the west again in the fifth western portal. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one-,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,nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises,thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight,parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises,in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. And on that day the night amounts to eleven,parts and the day to seven parts. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty,mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and,the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west,opposite to it. And on that night has the night decreased in length by a ninth part, and the night,has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising,and setting. And on that day the night decreases in length, and the night amounts to ten parts,and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven.,On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night,is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise-through the course,of the sun these distinctions are made (lit. ' they are separated '). So it comes that its course becomes",daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, for ever and ever. And that which (thus) rises is the great luminary, and is so named according to,its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal. |
|
| 39. Dead Sea Scrolls, 4Q177 192, 195, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 153 |
| 40. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.6-1.7, 1.11, 1.14, 1.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 51, 58, 90, 150, 152, 163, 164 |
| 41. Dead Sea Scrolls, 4Q169, 1.2, 2.2, 2.4, 3.3, 3.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 145 |
| 42. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 197; Schiffman (1983), Testimony and the Penal Code, 87 |
| 43. Dead Sea Scrolls, War Scroll, 1.2, 2.1-2.6, 3.4, 4.2, 4.4, 13.1-13.6, 13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56, 166, 295, 298 |
| 44. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 197; Schiffman (1983), Testimony and the Penal Code, 87 |
| 45. Dead Sea Scrolls, Pesher On Habakkuk, 2.7, 2.8, 2.9, 2.10, 6.15-7.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57 |
| 46. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 81, 164, 214 |
| 47. Cicero, Republic, 22.211 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 355 |
48. Septuagint, Ecclesiasticus (Siracides), 35.12, 44.1-50.24, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147 | 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; |
|
| 49. Dead Sea Scrolls, Pesher On Psalms, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43 |
| 50. Dead Sea Scrolls, 4Q270, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 26 |
| 51. Dead Sea Scrolls, 6Q15, 5.1-5.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 240 |
| 52. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 166 |
53. Septuagint, 1 Maccabees, 7.16-7.17, 11.59, 14.41-14.43, 14.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 19, 297, 360 | 7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written, 7.17. "The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them." 11.59. Simon his brother he made governor from the Ladder of Tyre to the borders of Egypt. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise, 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary, 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. |
|
| 54. Dead Sea Scrolls, 4Qmmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 214 |
55. Septuagint, Judith, 8.2 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 296 | 8.2. Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest. |
|
| 56. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 214 |
| 57. Dead Sea Scrolls, Hodayot, 2.7-2.19, 2.32, 7.10, 12.7-12.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 145, 166, 241 |
| 58. Dead Sea Scrolls, Messianic Rule, 1.1, 1.3, 1.6-1.9, 1.13, 1.22-1.25, 2.9, 2.11-2.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 49, 51, 56, 166, 197, 233, 294 |
| 59. Dead Sea Scrolls, of Discipline, 6.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 60. Dead Sea Scrolls, Rule of The Community, 6.3-6.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •edah (assembly, quorum), in rabbinic law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 145 |
| 61. Dead Sea Scrolls, Rule of The Community, 6.3-6.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •edah (assembly, quorum), in rabbinic law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 145 |
| 62. Dead Sea Scrolls, Temple Scroll, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 295 |
| 63. Dead Sea Scrolls, 4Q271, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 242 |
| 64. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 166 |
65. Anon., Jubilees, 1.14, 2.17-2.33, 3.9, 4.17-4.18, 4.21, 6.10-6.19, 6.22-6.38, 7.36, 15.1, 16.20, 20.2-20.8, 21.6, 22.1, 23.26, 31.11-31.17, 33.1-33.9, 33.13, 33.15-33.17, 33.19-33.20, 44.4, 49.1-49.23, 50.1-50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 22, 49, 63, 158, 160, 161, 259, 294, 416, 418, 444; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 352, 353; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178 | 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 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. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them, 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. br And all the angels of the presence, and all the angels of sanctification, 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day, 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 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." 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth." 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 6.15. and he made a covet before the Lord God for ever throughout all the generations of the earth in this month. 6.16. On this account He spake to thee that thou shouldst make a covet with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covet, which the Lord made with them for ever. 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. 6.22. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 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. 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, 23.26. And in that generation the sons will convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth 31.11. and she embraced them and kissed them, and blessed them, saying: "In you shall the seed of Abraham become illustrious, and ye will prove a blessing on the earth." 31.12. And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him, 31.13. and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee." 31.15. And he said unto him that they were truly his sons: "And thou hast truly seen that they are truly my sons." 31.16. And they came near to him, and he turned and kissed them and embraced them both together. 31.17. And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left. 33.1. And Jacob went and dwelt to the south of Magdalâdrâ’êf. 33.2. And he went to his father Isaac, he and Leah his wife, on the new moon of the tenth month. 33.3. And Reuben saw Bilhah, Rachel's maid, the concubine of his father, bathing in water in asecret place, and he loved her. br And he hid himself at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in her house. 33.4. And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out, 33.5. and discovered that it was Reuben. br And she was ashamed because of him, and released her hand from him, and he fled. br And she lamented because of this thing exceedingly, and did not tell it to any one. 33.6. And when Jacob returned and sought her, she said unto him: "I am not clean for thee, for I have been defiled as regards thee; for Reuben hath defiled me, and hath lain with me in the night, and I was asleep, and did not discover until he uncovered my skirt and slept with me." br And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his father's skirt. 33.7. And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovereth his father's skirt. 33.8. his deed is wicked exceedingly, for he is abominable before the Lord. 33.9. For this reason it is written and ordained on the heavenly tables that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: 33.13. And do thou, Moses, command the children of Israel that they observe this word; for it (entaileth) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who hath committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 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, 33.17. but in thy days (it hath been revealed) as a law of seasons and of days, and an everlasting law for the everlasting generations. 33.19. And do thou, Moses, write (it) down for Israel that they may observe it, and do according to these words, and not commit a sin unto death; for the Lord our God is judge, who respecteth not persons and accepteth not gifts. 33.20. And tell them these words of the covet, that they may hear and observe, and be on their guard with respect to them, and not be destroyed and rooted out of the land; 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. 49.1. Remember the commandment which the Lord commanded thee concerning the passover, that thou shouldst celebrate it in its season on the fourteenth of the first month, 49.2. that thou shouldst kill it before it is evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun. 49.3. For on this night--the beginning of the festival and the beginning of the joy 49.4. --ye were eating the passover in Egypt, when all the powers of Mastêmâ had been let loose to slay all the first-born in the land of Egypt, from the firstborn of Pharaoh to the first-born of the captive maidservant in the mill, and to the cattle. 49.5. And this is the sign which the Lord gave them: Into every house on the lintels of which they saw the blood of a lamb of the first year, into (that) house they should not enter to slay, but should pass by (it), that all those should be saved that were in the house because the sign of the blood was on its lintels. 49.6. And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel, 49.7. and the plague came not upon them to destroy from amongst them any soul either of cattle, or man, or dog. 49.8. And the plague was very grievous in Egypt, and there was no house in Egypt where there was not one dead, and weeping and lamentation. 49.9. And all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding and blessing, and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt; and from the evil bondage. 49.10. And remember thou this day all the days of thy life, and observe it from year to year all the days of thy life, once a year, on its day, according to all the law thereof, and do not adjourn (it) from day to day, or from month to month. 49.11. For it is an eternal ordice, and engraven on the heavenly tables regarding all the children of Israel that they should observe it every year on its day once a year, throughout all their generations; and there is no limit of days, for this is ordained for ever. 49.12. And the man who is free from uncleanness, and doth not come to observe it on occasion of its day, so as to bring an acceptable offering before the Lord, and to eat and to drink before the Lord on the day of its festival, 49.13. that man who is clean and close at hand will be cut off; because he offered not the oblation of the Lord in its appointed season, he will take the guilt upon himself. 49.14. Let the children of Israel come and observe the passover on the day of its fixed time, on the fourteenth day of the first month, between the evenings, from the third part of the day to the third part of the night, 49.15. for two portions of the day are given to the light, and a third part to the evening. 49.16. That is that which the Lord commanded thee that thou shouldst observe it between the evenings. 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, 49.18. and let them eat it at the time of the evening until the third part of the night, and whatever is leftover of all its flesh from the third part of the night and onwards, let them burn it with fire. 49.19. And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence, 49.20. its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for of the children of Israel no bone shall be crushed. 49.21. For this reason the Lord commanded the children of Israel to observe the passover on the day of its fixed time, and they shall not break a bone thereof; for it is a festival day, and a day commanded, and there may be no passing over from day to day, and month to month, but on the day of its festival let it be observed. 49.22. And do thou command the children of Israel to observe the passover throughout their days, every year, once a year on the day of its fixed time, and it will come for a memorial well pleasing before the Lord, and no plague will come upon them to slay or to smite 49.23. in that year in which they celebrate the passover in its season in every respect according to His command. br And they shall not eat it outside the sanctuary of the Lord, 50.1. And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which is between Elim and Sinai. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: 50.3. but the year thereof have I not told thee till ye enter the land which ye are to possess. 50.4. And the land also will keep its sabbaths while they dwell upon it, and they will know the jubilee year. 50.5. Wherefore I have ordained for thee the year-weeks and the years and the jubilees: there are forty-nine jubilees from the days of Adam until this day, and one week and two year 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. br Six days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. br And the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival, 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. |
|
66. Hebrew Bible, Daniel, 7.25, 9.11, 9.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 213, 267| 7.25. "וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃", 9.11. "וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃", 9.13. "כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃", | 7.25. "And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.", 9.11. "Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.", 9.13. "As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.", |
|
| 67. Anon., Testament of Issachar, 5.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
| 68. Anon., Testament of Joseph, 19.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
69. Anon., Testament of Levi, 8.2, 8.17, 13.2-13.4, 18.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 | 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. 13.4. Yea, many friends shall he gain more than his parents, And many men shall desire to serve him, And to hear the law from his mouth. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. |
|
70. Anon., Testament of Naphtali, 5.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 | 5.3. And we all of us ran together, and Levi laid hold of the sun, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. |
|
71. Anon., Testament of Reuben, 1.6-1.10, 3.11-3.15, 4.2-4.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 416 | 1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. 1.7. And I tell you that he smote me with a sore plague in my loins for seven months; and had not my father Jacob prayed for me to the Lord, the Lord would have destroyed me. 1.8. For I was thirty years old when I wrought the evil thing before the Lord, and for seven months I was sick unto death. 1.9. And after this I repented with set purpose of my soul for seven years before the Lord. And wine and strong drink I drank not, and flesh entered not into my mouth, and I eat no pleasant food; but I mourned over my sin, for it was great, such as had not been in Israel. 4.2. For until my father's death I had not boldness to look in his face, or to speak to any of my brethren, because of the reproach. 4.3. Even until now my conscience causeth me anguish on account of my impiety. 4.4. And yet my father comforted me much and prayed for me unto the Lord, that the anger of the Lord might pass from me, even as the Lord showed. And thenceforth until now I have been on my guard and sinned not. |
|
| 72. Anon., Testament of Judah, 21.1-21.5, 25.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294 |
| 73. Philo of Alexandria, On Planting, 117-131, 133-135, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 |
| 74. Philo of Alexandria, That The Worse Attacks The Better, 138-139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 |
| 75. Philo of Alexandria, Questions On Genesis, 1.79-1.80 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws, unwritten, rabbinic oral law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 |
| 76. Philo of Alexandria, Questions On Exodus, 10.2-10.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294 |
77. Philo of Alexandria, On The Life of Moses, 2.48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18 | 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. |
|
78. Philo of Alexandria, On The Virtues, 100-174, 194, 51-99, 175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 212 | 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it. |
|
79. Philo of Alexandria, On The Special Laws, 1.110-1.112, 4.143, 4.149-4.150, 4.157-4.169, 4.188-4.192 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •laws, unwritten, rabbinic oral law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 224, 286, 292, 295, 296, 340 | 1.110. And besides these commands, he also defined precisely the family of the women who might be married by the high priest, commanding him to marry not merely a woman who was a virgin, but also one who was a priestess, the daughter of a priest, that so both bridegroom and bride might be of one house, and in a manner of one blood, so as to display a most lasting harmony and union of disposition during the whole of their lives. 1.111. The others also were permitted to marry women who were not the daughters of priests, partly because their purificatory sacrifices are of but small importance, and partly because he was not willing entirely to disunite and separate the whole nation from the order of the priesthood; for which reason he did not prevent the other priests from making intermarriages with any of their countrywomen, as that is relationship in the second degree; for sons-in-law are in the place of sons to their fathersin-law, and fathers-in-law instead of fathers to their sons-in-law.XXIII. 1.112. These, then, are the ordices which were established respecting marriage, and respecting what greatly resembles marriage, the procreation of children. But since destruction follows creation, Moses also gave the priests laws relating to death, {12}{#le 23:1.} commanding them not to permit themselves to be defiled in respect of all people whatsoever, who might happen to die, and who might be connected with them through some bond of friendship, or distant relationship: but allowing them to mourn for six classes only, their fathers or their mothers, their sons of their daughters, their brothers or their sisters, provided that these last were virgins; 4.143. The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordices as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is injust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice. 4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.160. And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{#de 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordices which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously submitted to it. 4.161. When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162. and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163. and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.165. "And by always relying upon and supporting myself in the scared laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future. 4.166. "Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for by kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability. 4.167. Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune." 4.168. And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its bodyguards as though it were a king. 4.169. Moreover, Moses says that a longenduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.XXXIII. 4.188. Therefore it is right for good rulers of a nation to imitate him in these points, if they have any anxiety to attain to a similitude to God; but since innumerable circumstances are continually escaping from and eluding the human mind, inasmuch as it is entangled among and embarrassed by so great a multitude of the external senses, as is very well calculated to seduce and deceive it by false opinions, since in fact it is, as I may say, buried in the mortal body, which may very properly be called its tomb, let no one who is a judge be ashamed to confess that he is ignorant of that of which he is ignorant, 4.189. for in the first place the man who is deceived becomes worse than he was before, because he has expelled truth from the confines of his soul; in the second place, he will do exceeding mischief to those on whose causes he is deciding by delivering a blind decision in consequence of his not seeing what is just. 4.190. When, therefore, he does not clearly comprehend a case by reason of the perplexed and unintelligible character of the circumstances which throw uncertainty and darkness around it, he ought to decline giving a decision, and to send the matter before judges who will understand it more accurately. And who can these judges be but the priests, and the ruler and governor of the priests? 4.191. For the genuine, sincere worshippers of God are by care and diligence rendered acute in their intellects, inasmuch as they are not indifferent even to slight errors, because of the exceeding excellence of the Monarch whom they serve in every point. On which account it is commanded that the priests shall go Soberly{42}{#le 10:9.} to offer sacrifice, in order that no medicine such as causes men to err, or to speak and act foolishly may enter into the mind and obscure its vision, 4.192. and perhaps because the real genuine priest is at once also a prophet, having attained to the honour of being allowed to see the only true and living God, not more by reason of his birth than by reason of his virtue. And to a prophet there is nothing unknown, since he has within himself the sun of intelligence, and rays which are never overshadowed, in order to a most accurate comprehension of those things which are invisible to the outward senses, but intelligible to the intellect.XXXVII. |
|
80. Philo of Alexandria, On Dreams, 1.33-1.34, 2.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws, unwritten, rabbinic oral law and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 | 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; |
|
81. Philo of Alexandria, On Curses, 10-14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 | 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. |
|
82. Philo of Alexandria, On The Creation of The World, 1, 3, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18 | 2. But Moses, rejecting both of these methods, the one as inconsiderate, careless, and unphilosophical, and the other as mendacious and full of trickery, made the beginning of his laws entirely beautiful, and in all respects admirable, neither at once declaring what ought to be done or the contrary, nor (since it was necessary to mould beforehand the dispositions of those who were to use his laws) inventing fables himself or adopting those which had been invented by others. |
|
| 83. Philo of Alexandria, Plant., 117-122, 124-135, 123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162 |
84. Diodorus Siculus, Historical Library, 1.70-1.72, 30.3.3-30.3.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 217, 340 | 1.70. 1. In the first place, then, the life which the kings of the Egyptians lived was not like that of other men who enjoy autocratic power and do in all matters exactly as they please without being held to account, but all their acts were regulated by prescriptions set forth in laws, not only their administrative acts, but also those that had to do with the way in which they spent their time from day to day, and with the food which they ate.,2. In the matter of their servants, for instance, not one was a slave, such as had been acquired by purchase or born in the home, but all were sons of the most distinguished priests, over twenty years old and the best educated of their fellow-countrymen, in order that the king, by virtue of his having the noblest men to care for his person and to attend him throughout both day and night, might follow no low practices; for no ruler advances far along the road of evil until he has those about him who will minister to his passions.,3. And the hours of both the day and night were laid out according to a plan, and at the specified hours it was absolutely required of the king that he should do what the laws stipulated and not what he thought best.,4. For instance, in the morning, as soon as he was awake, he first of all had to receive the letters which had been sent from all sides, the purpose being that he might be able to despatch all administrative business and perform every act properly, being thus accurately informed about everything that was being done throughout his kingdom. Then, after he had bathed and bedecked his body with rich garments and the insignia of his office, he had to sacrifice to the gods.,5. When the victims had been brought to the altar it was the custom for the high priest to stand near the king, with the common people of Egypt gathered around, and pray in a loud voice that health and all the other good things of life be given the king if he maintains justice towards his subjects.,6. And an open confession had also to be made of each and every virtue of the king, the priest saying that towards the gods he was piously disposed and towards men most kindly; for he was self-controlled and just and magimous, truthful, and generous with his possessions, and, in a word, superior to every desire, and that he punished crimes less severely than they deserved and rendered to his benefactors a gratitude exceeding the benefaction.,7. And after reciting much more in a similar vein he concluded his prayer with a curse concerning things done in error, exempting the king from all blame therefor and asking that both the evil consequences and the punishment should fall upon those who served him and had taught him evil things.,8. All this he would do, partly to lead the king to fear the gods and live a life pleasing to them, and partly to accustom him to a proper manner of conduct, not by sharp admonitions, but through praises that were agreeable and most conductive to virtue.,9. After this, when the king had performed the divination from the entrails of a calf and had found the omens good, the sacred scribe read before the assemblage from out of the sacred books some of the edifying counsels and deeds of their most distinguished men, in order that he who held the supreme leadership should first contemplate in his mind the most excellent general principles and then turn to the prescribed administration of the several functions.,10. For there was a set time not only for his holding audiences or rendering judgments, but even for his taking a walk, bathing, and sleeping with his wife, and, in a word, for every act of his life.,11. And it was the custom for the kings to partake of delicate food, eating no other meat than veal and duck, and drinking only a prescribed amount of wine, which was not enough to make them unreasonably surfeited or drunken.,12. And, speaking generally, their whole diet was ordered with such continence that it had the appearance of having been drawn up, not by a lawgiver, but by the most skilled of their physicians, with only their health in view. 1.71. 1. Strange as it may appear that the king did not have the entire control of his daily fare, far more remarkable still was the fact that kings were not allowed to render any legal decision or transact any business at random or to punish anyone through malice or in anger or for any other unjust reason, but only in accordance with the established laws relative to each offence.,2. And in following the dictates of custom in these matters, so far were they from being indigt or taking offence in their souls, that, on the contrary, they actually held that they led a most happy life;,3. for they believed that all other men, in thoughtlessly following their natural passions, commit many acts which bring them injuries and perils, and that oftentimes some who realize that they are about to commit a sin nevertheless do base acts when overpowered by love or hatred or some other passion, while they, on the other hand, by virtue of their having cultivated a manner of life which had been chosen before all others by the most prudent of all men, fell into the fewest mistakes.,4. And since the kings followed so righteous a course in dealing with their subjects, the people manifested a goodwill towards their rulers which surpassed even the affection they had for their own kinsmen; for not only the order of the priests but, in short, all the inhabitants of Egypt were less concerned for their wives and children and their other cherished possessions than for the safety of their kings.,5. Consequently, during most of the time covered by the reigns of the kings of whom we have a record, they maintained an orderly civil government and continued to enjoy a most felicitous life, so long as the system of laws described was in force; and, more than that, they conquered more nations and achieved greater wealth than any other people, and adorned their lands with monuments and buildings never to be surpassed, and their cities with costly dedications of every description. 1.72. 1. Again, the Egyptian ceremonies which followed upon the death of a king afforded no small proof of the goodwill of the people towards their rulers; for the fact that the honour which they paid was to one who was insensible of it constituted an authentic testimony to its sincerity.,2. For when any king died all the inhabitants of Egypt united in mourning for him, rending their garments, closing the temples, stopping the sacrifices, and celebrating no festivals for seventy-two days; and plastering their heads with mud and wrapping strips of linen cloth below their breasts, women as well as men went about in groups of two or three hundred, and twice each day, reciting the dirge in a rhythmic chant, they sang the praises of the deceased, recalling his virtues; nor would they eat the flesh of any living thing or food prepared from wheat, and they abstained from wine and luxury of any sort.,3. And no one would ever have seen fit to make use of baths or unguents or soft bedding, nay more, would not even have dared to indulge in sexual pleasures, but every Egyptian grieved and mourned during those seventy-two days as if it were his own beloved child that had died.,4. But during this interval they had made splendid preparations for the burial, and on the last day, placing the coffin containing the body before the entrance to the tomb, they set up, as custom prescribed, a tribunal to sit in judgment upon the deeds done by the deceased during his life.,5. And when permission had been given to anyone who so wished to lay complaint against him, the priests praised all his noble deeds one after another, and the common people who had gathered in myriads to the funeral, listening to them, shouted their approval if the king had led a worthy life,,6. but if he had not, they raised a clamour of protest. And in fact many kings have been deprived of the public burial customarily accorded them because of the opposition of the people; the result was, consequently, that the successive kings practised justice, not merely for the reasons just mentioned, but also because of their fear of the despite which would be shown their body after death and of eternal obloquy. of the customs, then, touching the early kings these are the most important. |
|
85. Philo of Alexandria, On The Migration of Abraham, 101, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 507 | 48. But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; |
|
| 86. Philo of Alexandria, On The Decalogue, 1, 154-169, 171-174, 40-43, 170 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 23, 444 |
| 87. Vitruvius Pollio, On Architecture, 3.197-3.198, 3.227, 3.288 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rabbinic law Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 77, 80 |
88. Philo of Alexandria, On Husbandry, 85-89, 84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 340 | 84. Very beautifully, therefore, does the lawgiver in his recommendations, teach us not to elect as a chief, a man who is a breeder of horses, thinking that such a one is altogether unsuited to exercise authority, inasmuch as he is in a frenzy about pleasures and appetites, and intolerable loves, and rages about like an unbridled and unmanageable horse. For he speaks thus, "Thou shalt not be able to set over thyself a man that is a stranger, because he is not thy brother; because he will not multiply for himself his horses, and will not turn his people towards Egypt." |
|
89. Philo of Alexandria, On The Life of Abraham, 275-276, 3, 5-6, 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18 | 4. Now these are those men who have lived irreproachably and admirably, whose virtues are durably and permanently recorded, as on pillars in the sacred scriptures, not merely with the object of praising the men themselves, but also for the sake of exhorting those who read their history, and of leading them on to emulate their conduct; |
|
| 90. Philo of Alexandria, On The Posterity of Cain, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
91. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 241 | 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
|
92. New Testament, Galatians, 3.19, 3.24-3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 333, 338| 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. |
|
93. New Testament, Mark, 7.1-7.23, 10.2-10.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 57; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 374, 494| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν [αὐτούς]· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife, 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate." |
|
94. New Testament, Matthew, 5.21-5.48, 15.1-15.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 374; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 29| 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 15.10. Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε· 15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.12. Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; | 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man." 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?" |
|
95. Josephus Flavius, Jewish Antiquities, 1.17-1.23, 1.25, 1.192, 2.136, 2.142, 2.234, 2.417, 3.94, 3.143, 3.205, 3.218, 3.230, 3.257, 3.259, 3.277, 4.194, 4.196-4.198, 4.209, 4.212-4.213, 4.218, 4.223-4.224, 4.302, 4.304, 5.233-5.234, 6.35-6.44, 6.83-6.85, 8.131, 8.395, 9.242, 10.218, 11.111-11.112, 12.109, 14.2-14.3, 14.41, 14.78, 14.91, 14.168-14.179, 14.490-14.491, 15.259, 16.143, 16.187, 18.19, 19.328-19.331, 20.229, 20.251, 20.261, 20.268 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18, 23, 24, 63, 212, 216, 217, 218, 224, 241, 247, 286, 295, 296, 299, 305, 341, 385, 406, 444; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 30 | 1.17. As I proceed, therefore, I shall accurately describe what is contained in our records, in the order of time that belongs to them; for I have already promised so to do throughout this undertaking; and this without adding any thing to what is therein contained, or taking away any thing therefrom. 1.18. 4. But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws and historical facts, contains so much of philosophy. 1.19. The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the divine nature; and, upon the contemplation of God’s operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: 1.20. neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. 1.21. Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things: 1.22. for as to other legislators, they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods, and so afforded wicked men the most plausible excuses for their crimes; 1.23. but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments. 1.25. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work. 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 2.136. 8. The horsemen therefore took Benjamin and brought him to Joseph, his brethren also following him; who, when he saw him in custody, and them in the habit of mourners, said, “How came you, vile wretches as you are, to have such a strange notion of my kindness to you, and of God’s providence, as impudently to do thus to your benefactor, who in such an hospitable manner had entertained you?” 2.142. for this is not the first time that thou wilt bestow it on us, but before, when we came to buy corn, thou affordedst us great plenty of food, and gavest us leave to carry so much home to our family as has preserved them from perishing by famine. 2.234. which seemed to bring along with it an evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the same person who foretold that his nativity would bring the dominion of that kingdom low,) he made a violent attempt to kill him; and crying out in a frightful manner, he said, 3.94. Accordingly he appointed such laws, and afterwards informed them in what manner they should act in all cases; which laws I shall make mention of in their proper time; but I shall reserve most of those laws for another work, and make there a distinct explication of them. 3.143. and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place. 3.205. Now I shall speak of what we do in our sacred offices in my discourse about sacrifices; and therein shall inform men in what cases Moses bid us offer a whole burnt-offering, and in what cases the law permits us to partake of them as of food. And when Moses had sprinkled Aaron’s vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God’s priests. 3.218. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws. of which things we shall further discourse on a fitter opportunity; but I will now go on with my proposed narration. 3.230. 3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices. 3.257. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them. 3.259. 2. He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others. 3.277. Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; 4.194. 3. When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them. 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.302. 44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 5.233. 1. Now Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was spurious, by his concubine Drumah, whose name was Abimelech, who, after his father’s death, retired to Shechem to his mother’s relations, for they were of that place: 5.234. and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. 6.35. 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do, 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.37. nor could he either think of eating or sleeping, out of his concern and torment of mind at what they had said, but all the night long did he continue awake and revolved these notions in his mind. 6.38. 4. While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised, and would not have to be alone their king; that they had been contriving these things from the very day that they came out of Egypt; that however in no long time they would sorely repent of what they did, which repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office. 6.39. “So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting.” 6.40. 5. When Samuel had heard this, he called the Jews early in the morning, and confessed to them that he was to ordain them a king; but he said that he was first to describe to them what would follow, what treatment they would receive from their kings, and with how many mischiefs they must struggle. “For know ye,” said he, “that, in the first place, they will take your sons away from you, and they will command some of them to be drivers of their chariots, and some to be their horsemen, and the guards of their body, and others of them to be runners before them, and captains of thousands, and captains of hundreds; they will also make them their artificers, makers of armor, and of chariots, and of instruments; they will make them their husbandmen also, and the curators of their own fields, and the diggers of their own vineyards; 6.41. nor will there be any thing which they will not do at their commands, as if they were slaves bought with money. They will also appoint your daughters to be confectioners, and cooks, and bakers; and these will be obliged to do all sorts of work which women slaves, that are in fear of stripes and torments, submit to. They will, besides this, take away your possessions, and bestow them upon their eunuchs, and the guards of their bodies, and will give the herds of your cattle to their own servants: 6.42. and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved.” 6.43. 6. But the multitude was still so foolish as to be deaf to these predictions of what would befall them; and too peevish to suffer a determination which they had injudiciously once made, to be taken out of their mind; for they could not be turned from their purpose, nor did they regard the words of Samuel, but peremptorily insisted on their resolution, and desired him to ordain them a king immediately, and not to trouble himself with fears of what would happen hereafter, 6.44. for that it was necessary they should have with them one to fight their battles, and to avenge them of their enemies, and that it was no way absurd, when their neighbors were under kingly government, that they should have the same form of government also. So when Samuel saw that what he had said had not diverted them from their purpose, but that they continued resolute, he said, “Go you every one home for the present; when it is fit I will send for you, as soon as I shall have learned from God who it is that he will give you for your king.” 6.83. 4. And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government; 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.85. after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges. 8.131. but the palace, which was a building much inferior in dignity to the temple, both on account that its materials had not been so long beforehand gotten ready, nor had been so zealously prepared, and on account that this was only a habitation for kings, and not for God, it was longer in finishing. 8.395. 2. Now, in the third year of this reign, he called together the rulers of the country, and the priests, and commanded them to go round the land, and teach all the people that were under him, city by city, the laws of Moses, and to keep them, and to be diligent in the worship of God. With this the whole multitude was so pleased, that they were not so eagerly set upon or affected with any thing so much as the observation of the laws. 9.242. And indeed this prophet prophesied many other things besides these concerning Nineveh, which I do not think necessary to repeat, and I here omit them, that I may not appear troublesome to my readers; all which thing happened about Nineveh a hundred and fifteen years afterward: so this may suffice to have spoken of these matters. 10.218. But let no one blame me for writing down every thing of this nature, as I find it in our ancient books; for as to that matter, I have plainly assured those that think me defective in any such point, or complain of my management, and have told them in the beginning of this history, that I intended to do no more than translate the Hebrew books into the Greek language, and promised them to explain those facts, without adding any thing to them of my own, or taking any thing away from there. 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 11.112. for before their captivity, and the dissolution of their polity, they at first had kingly government from Saul and David for five hundred and thirty-two years, six months, and ten days; but before those kings, such rulers governed them as were called judges and monarchs. Under this form of government they continued for more than five hundred years after the death of Moses, and of Joshua their commander. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever. 14.2. for we are upon the history and explication of such things as the greatest part are unacquainted withal, because of their distance from our times; and we aim to do it with a proper beauty of style, so far as that is derived from proper words harmonically disposed, and from such ornaments of speech also as may contribute to the pleasure of our readers, 14.3. that they may entertain the knowledge of what we write with some agreeable satisfaction and pleasure. But the principal scope that authors ought to aim at above all the rest, is to speak accurately, and to speak truly, for the satisfaction of those that are otherwise unacquainted with such transactions, and obliged to believe what these writers inform them of. 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 14.91. and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy. 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.170. However, Sextus Caesar, president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.490. in case he had himself offended the Romans by what he had done. Out of Herod’s fear of this it was that he, by giving Antony a great deal of money, endeavored to persuade him to have Antigonus slain, which if it were once done, he should be free from that fear. And thus did the government of the Asamoneans cease, a hundred twenty and six years after it was first set up. This family was a splendid and an illustrious one, both on account of the nobility of their stock, and of the dignity of the high priesthood, as also for the glorious actions their ancestors had performed for our nation; 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 15.259. 10. But some time afterward, when Salome happened to quarrel with Costobarus, she sent him a bill of divorce and dissolved her marriage with him, though this was not according to the Jewish laws; for with us it is lawful for a husband to do so; but a wife; if she departs from her husband, cannot of herself be married to another, unless her former husband put her away. 16.143. this he named Antipatris, from his father Antipater. He also built upon another spot of ground above Jericho, of the same name with his mother, a place of great security and very pleasant for habitation, and called it Cypros. 16.187. As for ourselves, who come of a family nearly allied to the Asamonean kings, and on that account have an honorable place, which is the priesthood, we think it indecent to say any thing that is false about them, and accordingly we have described their actions after an unblemished and upright manner. And although we reverence many of Herod’s posterity, who still reign, yet do we pay a greater regard to truth than to them, and this though it sometimes happens that we incur their displeasure by so doing. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 19.328. 3. Now this king was by nature very beneficent and liberal in his gifts, and very ambitious to oblige people with such large donations; and he made himself very illustrious by the many chargeable presents he made them. He took delight in giving, and rejoiced in living with good reputation. He was not at all like that Herod who reigned before him; 19.329. for that Herod was ill-natured, and severe in his punishments, and had no mercy on them that he hated; and every one perceived that he was more friendly to the Greeks than to the Jews; for he adorned foreign cities with large presents in money; with building them baths and theatres besides; nay, in some of those places he erected temples, and porticoes in others; but he did not vouchsafe to raise one of the least edifices in any Jewish city, or make them any donation that was worth mentioning. 19.330. But Agrippa’s temper was mild, and equally liberal to all men. He was humane to foreigners, and made them sensible of his liberality. He was in like manner rather of a gentle and compassionate temper. 19.331. Accordingly, he loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure; nor did any day pass over his head without its appointed sacrifice. 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests. 20.261. I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without [considerable] errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history. 20.268. I have also an intention to write three books concerning our Jewish opinions about God and his essence, and about our laws; why, according to them, some things are permitted us to do, and others are prohibited. |
|
96. Mishnah, Zavim, 3.1, 4.1, 5.6-5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 34, 53, 54| 3.1. "הַזָּב וְהַטָּהוֹר שֶׁיָּשְׁבוּ בִסְפִינָה אוֹ בְאַסְדָּא אוֹ שֶׁרָכְבוּ עַל גַּבֵּי בְהֵמָה, אַף עַל פִּי שֶׁאֵין בִּגְדֵיהֶם נוֹגְעִים, הֲרֵי אֵלּוּ טְמֵאִים מִדְרָס. יָשְׁבוּ עַל הַנֶּסֶר, עַל הַסַּפְסָל, עַל הַגָּשִׁישׁ שֶׁל מִטָּה וְעַל הָאַכְלוֹנָס, בִּזְמַן שֶׁהֵן מַחְגִּירִין, עָלוּ בְאִילָן שֶׁכֹּחוֹ רַע, בְּסוֹכָה שֶׁכֹּחָהּ רַע, בְּאִילָן יָפֶה, בְּסֻלָּם מִצְרִי בִּזְמַן שֶׁאֵינוֹ קָבוּעַ בְּמַסְמֵר, עַל הַכֶּבֶשׁ וְעַל הַקּוֹרָה וְעַל הַדֶּלֶת בִּזְמַן שֶׁאֵין עֲשׂוּיִין בְּטִיט, טְמֵאִים. רַבִּי יְהוּדָה מְטַהֵר: \n", 4.1. "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, נִדָּה שֶׁיָּשְׁבָה עִם הַטְּהוֹרָה בְּמִטָּה, כִּפָּה שֶׁבְּרֹאשָׁהּ טָמֵא מִדְרָס. יָשְׁבָה בִסְפִינָה, כֵּלִים שֶׁבְּרֹאשׁ הַנֵּס שֶׁבַּסְּפִינָה טְמֵאִין מִדְרָס. נוֹטֶלֶת עֲרֵבָה מְלֵאָה בְגָדִים, בִּזְמַן שֶׁמַּשָּׂאָן כָּבֵד, טְמֵאִין. בִּזְמַן שֶׁמַּשָּׂאָן קַל, טְהוֹרִין. זָב שֶׁהִקִּישׁ עַל כְּצוֹצְרָא, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר: \n", 5.6. "הַנּוֹגֵעַ בְּזָב, וּבְזָבָה, וּבְנִדָּה, וּבְיוֹלֶדֶת, וּבִמְצֹרָע, בְּמִשְׁכָּב, וּמוֹשָׁב, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט וְאֶחָד הַנּוֹשֵׂא וְאֶחָד הַנִּשָּׂא: \n", 5.7. "הַנּוֹגֵעַ בְּזוֹבוֹ שֶׁל זָב, וּבְרֻקּוֹ, בְּשִׁכְבַת זַרְעוֹ, בְּמֵימֵי רַגְלָיו, וּבְדַם הַנִּדָּה, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַנּוֹשֵׂא: \n", | 3.1. "A zav and a clean person who sat together in a boat, or on a raft, or rode together on a beast, even though their garments did not touch, behold they are impure through midras. If they sat together on a plank, on a bench or on a bed-frame, or on a beam, when these were not fixed tightly, [Or] if they had both climbed a weak tree, or [were swaying] on a weak branch of a strong tree; Or if they were both [climbing] on an Egyptian ladder which was not secured by a nail; Or if they sat together on a bridge, rafter or door, not secured by clay, they are unclean. Rabbi Judah says that they are clean.", 4.1. "Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.", 5.6. "He who touches a zav, or a zavah, a menstruant, or a woman after childbirth, or a metzora, or any object on which these had been sitting or lying, conveys uncleanness at two [removes] and disqualifies [terumah] at one [further remove]. If he separated, he still conveys uncleanness at one [remove], and disqualifies [terumah] at one [further remove]. This is true whether he had touched, or had shifted, or had carried, or was carried.", 5.7. "If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it.", |
|
97. Josephus Flavius, Against Apion, 1.29-1.31, 1.42, 1.54, 2.164-2.165, 2.175-2.178, 2.184-2.188, 2.193-2.195 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 216, 217, 296, 341 | 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. |
|
98. Mishnah, Niddah, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 4.3. "דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב, שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ: \n", | 4.3. "The blood of a Gentile and the clean blood of a metzoraat (a woman with scale disease): Bet Shammai declares clean. And Bet Hillel holds that it is like her spittle or her urine. The blood of a woman after childbirth who did not immerse [in a mikveh]: Bet Shammai says it is like her spittle or her urine, But Bet Hillel says: it conveys uncleanness both when wet and when dry. They agree that if she gave birth while in zivah, it conveys uncleanness both when wet and when dry.", |
|
99. Mishnah, Oholot, 1.1-1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 32| 1.1. "שְׁנַיִם טְמֵאִים בְּמֵת, אֶחָד טָמֵא טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. שְׁלשָׁה טְמֵאִין בְּמֵת, שְׁנַיִם טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. אַרְבָּעָה טְמֵאִין בְּמֵת, שְׁלשָׁה טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. כֵּיצַד שְׁנַיִם. אָדָם הַנּוֹגֵעַ בְּמֵת, טָמֵא טֻמְאַת שִׁבְעָה. וְאָדָם הַנּוֹגֵע בּוֹ, טָמֵא טֻמְאַת עָרֶב: \n", 1.2. "כֵּיצַד שְׁלשָׁה. כֵּלִים הַנּוֹגְעִים בְּמֵת, וְכֵלִים בַּכֵּלִים, טְמֵאִין טֻמְאַת שִׁבְעָה. הַשְּׁלִישִׁי, בֵּין אָדָם וּבֵין כֵּלִים, טְמֵאִין טֻמְאַת עָרֶב: \n", 1.3. "כֵּיצַד אַרְבָּעָה. כֵּלִים נוֹגְעִין בְּמֵת, וְאָדָם בַּכֵּלִים, וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הָרְבִיעִי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמַר רַבִּי עֲקִיבָא, יֶשׁ לִי חֲמִישִׁי, הַשַּׁפּוּד הַתָּחוּב בָּאֹהֶל, הָאֹהֶל וְהַשַּׁפּוּד וְאָדָם הַנּוֹגֵעַ בַּשַּׁפּוּד וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הַחֲמִישִׁי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמְרוּ לוֹ, אֵין הָאֹהֶל מִתְחַשֵּׁב: \n", 1.4. "אָדָם וְכֵלִים מִטַּמְּאִין בְּמֵת. חֹמֶר בָּאָדָם מִבַּכֵּלִים וְכֵלִים מִבָּאָדָם. שֶׁהַכֵּלִים שְׁלשָׁה וְהָאָדָם שְׁנָיִם. חֹמֶר בָּאָדָם, שֶׁכָּל זְמַן שֶׁהוּא בָאֶמְצַע, הֵן אַרְבָּעָה. וְשֶׁאֵינוֹ בָאֶמְצַע, הֵן שְׁלשָׁה: \n", | 1.1. "Two are defiled through a corpse, one being defiled with seven days' defilement and one being defiled with a defilement lasting until the evening. Three are defiled through a corpse, two being defiled with seven days’ defilement and one with a defilement lasting until the evening. Four are defiled through a corpse, three being defiled with seven days’ defilement and one with a defilement lasting until the evening. What [is the case of] two? A person who touches a corpse is defiled with seven days’ defilement and a person who touches him is defiled with a defilement lasting until the evening.", 1.2. "What [is the case of] three? Vessels touching a corpse and [other] vessels [touching these] vessels are defiled with seven days’ defilement. The third: whether a person or vessels, is defiled with a defilement lasting until the evening.", 1.3. "What is the case of four? Vessels touching a corpse, a person [touching these] vessels, and [other] vessels [touching this] person, are defiled with seven days' defilement. The fourth, whether a person or vessels, is defiled with a defilement [lasting until the] evening. Rabbi Akiva said: I have a fifth, [if] a peg was fixed in a tent, the tent, the peg, a person touching the peg and vessels [touching] the person are defiled with seven days' defilement. The fifth, whether a person or vessels, is defiled with a defilement [lasting until the] evening. They said to him: the tent does not count.", 1.4. "[Both] persons and vessels can be defiled through a corpse. A greater stringency applies to persons than to vessels and to vessels than to persons. For with vessels [there can be] three [series of defilements], whereas with persons [there can be only] two. A greater stringency applies to persons, for whenever they are in the middle of a [series] there can be four [in the series], whereas when they are not in the middle of a [series] there can be [only] three.", |
|
100. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 368| 2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n", | 2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.", |
|
| 101. Mishnah, Qiddushin, 4.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 340 |
102. Mishnah, Rosh Hashanah, 2.9, 3.6, 4.1, 4.3-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah •immutability, of divine law, and rabbinic rejection of Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251, 498; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 302, 304| 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", 3.6. "שׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ, פָּסוּל. דִּבֵּק שִׁבְרֵי שׁוֹפָרוֹת, פָּסוּל. נִקַּב וּסְתָמוֹ, אִם מְעַכֵּב אֶת הַתְּקִיעָה, פָּסוּל. וְאִם לָאו, כָּשֵׁר: \n", 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.4. "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n", | 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", 3.6. "A shofar which has split and then he stuck it together is not valid. If he stuck together fragments of shofars, it is not valid. If there was a hole in a shofar and he closed it up, if it interferes with the blowing it is not valid, but if it does not it is valid.", 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.4. "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.", |
|
103. Mishnah, Sanhedrin, 1.4-1.7, 2.1-2.6, 4.2, 6.4, 7.4, 7.8, 8.1-8.2, 8.4-8.5, 9.5, 11.1, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 300, 301, 302, 303, 304, 307, 308, 313, 316, 324, 325, 332; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 315, 316; Kanarek (2014), Biblical narrative and formation rabbinic law, 146, 147, 148, 149, 150, 151, 164, 165, 166, 167; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178; Schiffman (1983), Testimony and the Penal Code, 80, 87; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 32| 1.4. "דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה: \n", 1.5. "אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם: \n", 1.6. "סַנְהֶדְרִי גְדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד, וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה. וּמִנַּיִן לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד, שֶׁנֶּאֱמַר (במדבר יא) אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמֹשֶׁה עַל גַּבֵּיהֶן, הֲרֵי שִׁבְעִים וְאֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעִים. וּמִנַּיִן לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שם לה) וְשָׁפְטוּ הָעֵדָה וְגוֹ' וְהִצִּילוּ הָעֵדָה, עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת, הֲרֵי כָאן עֶשְׂרִים. וּמִנַּיִן לָעֵדָה שֶׁהִיא עֲשָׂרָה, שֶׁנֶּאֱמַר (שם יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמִנַּיִן לְהָבִיא עוֹד שְׁלֹשָׁה, מִמַּשְׁמַע שֶׁנֶּאֱמַר (שמות כג) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת, שׁוֹמֵעַ אֲנִי שֶׁאֶהְיֶה עִמָּהֶם לְטוֹבָה, אִם כֵּן לָמָּה נֶאֱמַר (שם) אַחֲרֵי רַבִּים לְהַטֹּת, לֹא כְהַטָּיָתְךָ לְטוֹבָה הַטָּיָתְךָ לְרָעָה. הַטָּיָתְךָ לְטוֹבָה עַל פִּי אֶחָד, הַטָּיָתְךָ לְרָעָה עַל פִּי שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד, הֲרֵי כָאן עֶשְׂרִים וּשְׁלֹשָׁה. וְכַמָּה יְהֵא בְעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין, מֵאָה וְעֶשְׂרִים. רַבִּי נְחֶמְיָה אוֹמֵר, מָאתַיִם וּשְׁלשִׁים, כְּנֶגֶד שָׂרֵי עֲשָׂרוֹת: \n", 2.1. "כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ, מֵעִיד וּמְעִידִין אוֹתוֹ, חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, וּמְיַבְּמִין אֶת אִשְׁתּוֹ, אֲבָל הוּא אֵינוֹ מְיַבֵּם, מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה, אֶלָּא הֵן נִכְסִין וְהוּא נִגְלֶה, הֵן נִגְלִין וְהוּא נִכְסֶה, וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ויקרא כא) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּכְשֶׁהוּא מְנַחֵם אֲחֵרִים, דֶּרֶךְ כָּל הָעָם עוֹבְרִין בָּזֶה אַחַר זֶה וְהַמְמֻנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וּכְשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים, כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַפָּרָתְךָ, וְהוּא אוֹמֵר לָהֶן תִּתְבָּרְכוּ מִן הַשָּׁמָיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל: \n", 2.2. "הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ: \n", 2.3. "מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא מִפֶּתַח פַּלְטְרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רוֹצֶה לָצֵאת אַחַר הַמִּטָּה, יוֹצֵא, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר (שם ג) וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה. אָמְרוּ לוֹ, לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּס אֶת הָעָם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַדַּרְגָּשׁ: \n", 2.4. "וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ, וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו, וְהוּא נוֹטֵל חֵלֶק בָּרֹאשׁ. לֹא יַרְבֶּה לּוֹ נָשִׁים (דברים יז), אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר, מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים, אֲפִלּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים (שם), אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד (שם), אֶלָּא כְדֵי לִתֵּן אַפְסַנְיָא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה, מוֹצִיאָהּ עִמּוֹ. נִכְנָס, מַכְנִיסָהּ עִמּוֹ. יוֹשֵׁב בַּדִּין, הִיא עִמּוֹ. מֵסֵב, הִיא כְנֶגְדּוֹ, שֶׁנֶּאֱמַר (שם) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו: \n", 2.5. "אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: \n", 4.2. "דִּינֵי הַטֻּמְאוֹת וְהַטָּהֳרוֹת מַתְחִילִין מִן הַגָּדוֹל, דִּינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצָּד. הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי מָמוֹנוֹת וְאֵין הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי נְפָשׁוֹת, אֶלָּא כֹהֲנִים, לְוִיִּם, וְיִשְׂרְאֵלִים הַמַּשִּׂיאִין לַכְּהֻנָּה: \n", 6.4. "בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: \n", 7.4. "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ: \n", 7.8. "הַמְחַלֵּל אֶת הַשַּׁבָּת, בְּדָבָר שֶׁחַיָּבִין עַל זְדוֹנוֹ כָרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. הַמְקַלֵּל אָבִיו וְאִמּוֹ, אֵינוֹ חַיָּב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: \n", 8.1. "בֵּן סוֹרֵר וּמוֹרֶה, מֵאֵימָתַי נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת וְעַד שֶׁיַּקִּיף זָקָן, הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה, שֶׁנֶּאֱמַר (דברים כא), כִּי יִהְיֶה לְאִישׁ בֵּן, בֵּן וְלֹא בַת, בֵּן וְלֹא אִישׁ. הַקָּטָן פָּטוּר, שֶׁלֹּא בָא לִכְלָל מִצְוֹת: \n", 8.2. "מֵאֵימָתַי חַיָּב, מִשֶּׁיֹּאכַל טַרְטֵימַר בָּשָׂר וְיִשְׁתֶּה חֲצִי לֹג יַיִן הָאִיטַלְקִי. רַבִּי יוֹסֵי אוֹמֵר, מָנֶה בָּשָׂר וְלֹג יָיִן. אָכַל בַּחֲבוּרַת מִצְוָה, אָכַל בְּעִבּוּר הַחֹדֶשׁ, אָכַל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, אָכַל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים, אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, אָכַל דָּבָר שֶׁהוּא מִצְוָה וְדָבָר שֶׁהוּא עֲבֵרָה, אָכַל כָּל מַאֲכָל וְלֹא אָכַל בָּשָׂר, שָׁתָה כָל מַשְׁקֶה וְלֹא שָׁתָה יַיִן, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיֹּאכַל בָּשָׂר וְיִשְׁתֶּה יַיִן, שֶׁנֶּאֱמַר (דברים כא) זוֹלֵל וְסֹבֵא. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר (משלי כג) אַל תְּהִי בְסֹבְאֵי יָיִן בְּזֹלְלֵי בָשָׂר לָמוֹ: \n", 8.4. "הָיָה אָבִיו רוֹצֶה וְאִמּוֹ אֵינָהּ רוֹצָה, אָבִיו אֵינוֹ רוֹצֶה וְאִמּוֹ רוֹצָה, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיְּהוּ שְׁנֵיהֶם רוֹצִים. רַבִּי יְהוּדָה אוֹמֵר, אִם לֹא הָיְתָה אִמּוֹ רְאוּיָה לְאָבִיו, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה. הָיָה אֶחָד מֵהֶם גִּדֵּם אוֹ חִגֵּר אוֹ אִלֵּם אוֹ סוּמָא אוֹ חֵרֵשׁ, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, שֶׁנֶּאֱמַר (דברים כא) וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, וְלֹא גִדְּמִין. וְהוֹצִיאוּ אֹתוֹ, וְלֹא חִגְּרִין. וְאָמְרוּ, וְלֹא אִלְּמִין. בְּנֵנוּ זֶה, וְלֹא סוּמִין. אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ, וְלֹא חֵרְשִׁין. מַתְרִין בּוֹ בִּפְנֵי שְׁלֹשָׁה וּמַלְקִין אוֹתוֹ. חָזַר וְקִלְקֵל, נִדּוֹן בְּעֶשְׂרִים וּשְׁלֹשָׁה. וְאֵינוֹ נִסְקָל עַד שֶׁיְּהוּ שָׁם שְׁלֹשָׁה הָרִאשׁוֹנִים, שֶׁנֶּאֱמַר (שם) בְּנֵנוּ זֶה, זֶהוּ שֶׁלָּקָה בִּפְנֵיכֶם. בָּרַח עַד שֶׁלֹּא נִגְמַר דִּינוֹ וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, פָּטוּר. וְאִם מִשֶּׁנִּגְמַר דִּינוֹ בָּרַח וְאַחַר כָּךְ הִקִּיף זָקָן הַתַּחְתּוֹן, חַיָּב: \n", 8.5. "בֵּן סוֹרֵר וּמוֹרֶה נִדּוֹן עַל שֵׁם סוֹפוֹ, יָמוּת זַכַּאי וְאַל יָמוּת חַיָּב, שֶׁמִּיתָתָן שֶׁל רְשָׁעִים הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. יַיִן וְשֵׁנָה לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. פִּזּוּר לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. כִּנּוּס לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם. שֶׁקֶט לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם: \n", 9.5. "מִי שֶׁלָּקָה וְשָׁנָה, בֵּית דִּין מַכְנִיסִים אוֹתוֹ לְכִפָּה וּמַאֲכִילִין אוֹתוֹ שְׂעֹרִין עַד שֶׁכְּרֵסוֹ מִתְבַּקָּעַת. הַהוֹרֵג נֶפֶשׁ שֶׁלֹּא בְעֵדִים, מַכְנִיסִין אוֹתוֹ לְכִפָּה וּמַאֲכִילִין אוֹתוֹ לֶחֶם צַר וּמַיִם לָחַץ: \n", 11.1. "אֵלּוּ הֵן הַנֶּחֱנָקִין, הַמַּכֶּה אָבִיו וְאִמּוֹ, וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל, וְזָקֵן מַמְרֵא עַל פִּי בֵית דִּין, וּנְבִיא הַשֶּׁקֶר, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה, וְהַבָּא עַל אֵשֶׁת אִישׁ, וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ. הַמַּכֶּה אָבִיו וְאִמּוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶׂה בָהֶן חַבּוּרָה. זֶה חֹמֶר בַּמְקַלֵּל מִבַּמַּכֶּה, שֶׁהַמְקַלֵּל לְאַחַר מִיתָה חַיָּב, וְהַמַּכֶּה לְאַחַר מִיתָה פָּטוּר. הַגּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ, שֶׁנֶּאֱמַר (דברים כד) וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n", 11.5. "נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ: \n", | 1.4. "Cases concerning offenses punishable by death [are decided] by twenty three. A beast that has sexual relations with a woman or with a man is [judged] by twenty three, as it says, “You shall execute the woman and the beast” (Lev. 20:16) and it says, “You shall execute the beast”. The ox that is stoned [is judged] by twenty three., as it says, “The ox shall be stoned and also its owner shall be put to death” (Exodus 21:29), as is the death of the owner, so too is the death of the ox. The wolf, the lion, the bear, the leopard, the panther, or serpent [that have killed a human being] their death is [adjudicated] by twenty three. Rabbi Eliezer says: “Anyone who kills them before they come to court merits.” But Rabbi Akiva says: “Their death must be [adjudicated] by twenty three.", 1.5. "A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two.", 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.", 2.1. "The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.", 2.2. "The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).", 2.3. "If any of his near kin die he may not go out of the door of his palace. Rabbi Judah says: “If he wishes to follow the bier he may, since we have found that David followed the bier of Avner, as it says, “And King David followed the bier” (II Samuel 3:31) They answered, “That was only to appease the people.” When they feed him the funeral meal all the people sit on the floor and he sits on a couch.", 2.4. "He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19)", 2.5. "None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.", 4.2. "In non-capital cases and those concerning uncleanness and cleanness [the judges declare their opinion] beginning from the eldest, but in capital cases they begin from [them that sit at] the side. All are qualified to try non-capital cases, but not all are qualified to try capital cases, only priests, levites and Israelites that may give [their daughters] in marriage to priests.", 6.4. "The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned.", 7.4. "The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.", 7.8. "He who desecrates the Sabbath [is stoned], providing that it is an offence punished by “kareth” if deliberate, and by a sin-offering if unwitting. One who curses His father or his mother is not punished unless he curses them by the divine name. If he cursed them by a nickname, Rabbi Meir held him liable, but the Sages ruled that he is exempt.", 8.1. "A wayward and rebellious son: at what age does he become liable [to be stoned]? From the time that he produces two hairs until the beard is full by which is meant the hair of the genitals, not that of the face, but the Sages used euphemisms , for it says, “If a man has a son” (Deut. 21:18) a son, but not a daughter; ‘a son’, but not an adult man. The minor is exempt, since he does not come within the scope of the commandments.", 8.2. "When does he become liable [to be stoned]? Once he has eaten a tartemar of meat and drunk half a log of wine. Rabbi Yose said: “A maneh of meat and a log of wine. If he ate it in a company [celebrating] a religious act; or at a gathering for the purpose of intercalating the month; if he ate the second tithe in Jerusalem; if he ate the carrion or terefoth (meat that was not slaughtered in a kosher fashion), abominable and creeping things, or untithed produce, or the first tithe from which terumah had not been separated, or unredeemed second tithe, or unredeemed sacred food; if his eating involved a religious act or a transgression; if he ate any food but did not eat meat or drank any drink but did not drink wine, he does not become a ‘stubborn and rebellious son, unless he eats meat and drinks wine, for it is written, “This our son is stubborn and rebellious, he will not obey our voice;] he is a glutton and a drunkard” (Deut. 21:20). Although there is no clear proof for this, there is at least a hint, as it is says, “Do not be among wine drinkers, among gluttonous meat eaters of flesh (Proverbs 23:20).", 8.4. "If his father wants [to have him punished], but not his mother; or his father does not want [to have him punished] but his mother does, he is not treated as a ‘wayward a rebellious son’, unless they both desire it. Rabbi Judah said: “If his mother is not fit for his father, he does not become a ‘wayward and rebellious son”. If one of them [his father or his mother] had a hand cut off, or was lame, mute, blind or deaf, he cannot become a “wayward and rebellious son”, because it says “his father and mother shall take hold of him” (Deut. 21:19) not those with a hand cut off; “and bring him out”, not lame parents; “and they shall say”, and not mute parents; “this our son”, and not blind parents; “he will not obey our voice” (Deut. 21:20), and not deaf parents. He is warned in the presence of three and beaten. If he transgresses again after this, he is tried by a court of twenty three. He cannot be sentenced to stoning unless the first three are present, because it says, “this our son” (Deut. 21:20), [implying], this one who was whipped in your presence. If he [the rebellious son] fled before his trial was completed, and then his pubic hair grew in fully, he is free. But if he fled after his trial was completed, and then his pubic hair grew in fully, he remains liable.", 8.5. "A “wayward and rebellious son” is judged on account of his outcome: let him die innocent and let him not die guilty. For the death of the wicked benefits themselves and the world; [and the death] of the righteous, injures themselves and the world d. Wine and sleep of the wicked benefit themselves and the world; of the righteous, injure themselves and the world The scattering of the wicked benefits themselves and the world; of the righteous, injures themselves and the world. The assembling of the wicked injures themselves and the world; of the righteous, benefits themselves and the world. The tranquillity of the wicked injures themselves and the world; of the righteous, benefits themselves and the world.", 9.5. "He who was flogged and then flogged again [for two transgressions, and then sinned again,] is placed by the court in a cell and fed with barley bread, until his stomach bursts. One who commits murder without witnesses is placed in a cell and [forcibly] fed with bread of adversity and water of affliction.", 11.1. "The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yoha ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].", 11.5. "‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word , his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19).", |
|
104. Mishnah, Shabbat, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 372| 7.2. "אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת: \n", 7.3. "וְעוֹד כְּלָל אַחֵר אָמְרוּ. כָּל הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת, וְכָל שֶׁאֵינוֹ כָשֵׁר לְהַצְנִיעַ וְאֵין מַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְשַׁבָּת, אֵינוֹ חַיָּב אֶלָּא הַמַּצְנִיעוֹ: \n", 12.3. "הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת, בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ, בֵּין מִשֵּׁם אֶחָד בֵּין מִשְּׁנֵי שֵׁמוֹת, בֵּין מִשְּׁנֵי סַמְמָנִיּוֹת, בְּכָל לָשׁוֹן, חַיָּב. אָמַר רַבִּי יוֹסֵי, לֹא חִיְּבוּ שְׁתֵּי אוֹתִיּוֹת אֶלָּא מִשּׁוּם רֹשֶׁם, שֶׁכָּךְ הָיוּ כוֹתְבִין עַל קַרְשֵׁי הַמִּשְׁכָּן, לֵידַע אֵיזוֹ בֶן זוּגוֹ. אָמַר רַבִּי, מָצִינוּ שֵׁם קָטָן מִשֵּׁם גָּדוֹל, שֵׁם מִשִּׁמְעוֹן וּשְׁמוּאֵל, נֹחַ מִנָּחוֹר, דָּן מִדָּנִיֵּאל, גָּד מִגַּדִּיאֵל: \n", | 7.2. "The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one.", 7.3. "They also stated another general principle: whatever is fit to store and people generally store things like it, and one carries it out on Shabbat, he is liable for a sin-offering on its account. But whatever is not fit to store and people do not [generally] store things like it, and one carries it out on Shabbat, only he that stores it is liable.", 12.3. "He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”.", |
|
105. Mishnah, Sotah, 1.2, 7.6-7.8, 9.12, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, rabbinical •rabbinic, law •pharisaic-rabbinic tradition, law •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 218, 246, 251, 304, 305; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69; Schiffman (1983), Testimony and the Penal Code, 147| 1.2. "כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת: \n", 7.6. "בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: \n", 7.7. "בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה: \n", 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", 9.12. "מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 1.2. "How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.", 7.6. "How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).", 7.7. "How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer.", 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", 9.12. "When the former prophets died, the Urim and Thummim ceased. When Temple was destroyed, the shamir and nopheth zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2). Rabban Shimon ben Gamaliel in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce. Rabbi Yose says: the fatness was also removed from produce.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
|
106. Mishnah, Sukkah, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251| 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
|
107. Mishnah, Tamid, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251| 7.4. "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:", | 7.4. "The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!).", |
|
108. Mishnah, Yevamot, 7.3, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 293, 305| 7.3. "בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַּתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר, שֶׁהָעֻבָּר פּוֹסֵל וְאֵינוֹ מַאֲכִיל, דִּבְרֵי רַבִּי יוֹסֵי. אָמְרוּ לוֹ, מֵאַחַר שֶׁהֵעַדְתָּ לָנוּ עַל בַּת יִשְׂרָאֵל לְכֹהֵן, אַף בַּת כֹּהֵן לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר: \n", 10.1. "הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ בָּא בַעְלָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. וְאֵין לָהּ כְּתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסְלָה מִן הַכְּהֻנָּה, וּבַת לֵוִי מִן הַמַּעֲשֵׂר, וּבַת כֹּהֵן מִן הַתְּרוּמָה. וְאֵין יוֹרְשִׁים שֶׁל זֶה וְיוֹרְשִׁים שֶׁל זֶה יוֹרְשִׁים אֶת כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. רַבִּי יוֹסֵי אוֹמֵר, כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן. רַבִּי אֶלְעָזָר אוֹמֵר, הָרִאשׁוֹן זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וְרַבִּי שִׁמְעוֹן אוֹמֵר, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ מֵאָחִיו שֶׁל רִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, וְאֵין הַוָּלָד מִמֶּנּוּ מַמְזֵר. וְאִם נִסֵּת שֶׁלֹּא בִרְשׁוּת, מֻתֶּרֶת לַחֲזֹר לוֹ: \n", | 7.3. "If the daughter of an Israelite was married to a priest who died and left her pregt, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregt her slaves may not eat terumah because of the share of the fetus!", 10.1. "A woman whose husband had gone to a country beyond the sea and they came and told her, “Your husband died”, married, and then her husband returned: She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. Rabbi Yose said: her ketubah remains a charge upon the estate of her first husband. Rabbi Elazar said: the first husband is entitled to whatever she may find, and what she makes with her hands, and also has the right to invalidate her vows. Rabbi Shimon said: intercourse or halitzah with the brother of the first husband exempts her rival, and the child from him is not a bastard. If she married without an authorization, she may return to him.", |
|
109. Mishnah, Yoma, 1.1, 3.3, 7.5, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic law •law, biblical/rabbinic—see also, halakhah •immutability, of divine law, and rabbinic rejection of Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 302; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 310; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 89; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 89| 1.1. "שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: \n", 3.3. "אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד: \n", 7.5. "כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ: \n", 8.6. "מִי שֶׁאֲחָזוֹ בֻלְמוּס, מַאֲכִילִין אוֹתוֹ אֲפִלּוּ דְבָרִים טְמֵאִים, עַד שֶׁיֵּאוֹרוּ עֵינָיו. מִי שֶׁנְּשָׁכוֹ כֶלֶב שׁוֹטֶה, אֵין מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלוֹ, וְרַבִּי מַתְיָא בֶן חָרָשׁ מַתִּיר. וְעוֹד אָמַר רַבִּי מַתְיָא בֶן חָרָשׁ, הַחוֹשֵׁשׁ בִּגְרוֹנוֹ, מַטִּילִין לוֹ סַם בְּתוֹךְ פִּיו בְּשַׁבָּת, מִפְּנֵי שֶׁהוּא סְפֵק נְפָשׁוֹת, וְכָל סְפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת: \n", | 1.1. "Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter.", 3.3. "A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.", 7.5. "The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.", 8.6. "If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.", |
|
110. Mishnah, Terumot, 1.4, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 293, 300, 302| 1.4. "אֵין תּוֹרְמִין זֵיתִים עַל הַשֶּׁמֶן, וְלֹא עֲנָבִים עַל הַיָּיִן. וְאִם תָּרְמוּ, בֵּית שַׁמַּאי אוֹמְרִים, תְּרוּמַת עַצְמָן בָּהֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵין תְּרוּמָתָן תְּרוּמָה: \n", 2.2. "אֵין תּוֹרְמִין מִן הַטָּמֵא עַל הַטָּהוֹר. וְאִם תָּרַם, שׁוֹגֵג, תְּרוּמָתוֹ תְּרוּמָה, וּמֵזִיד, לֹא עָשָׂה כְלוּם. וְכֵן בֶּן לֵוִי שֶׁהָיָה לוֹ מַעֲשֵׂר טֶבֶל, הָיָה מַפְרִישׁ עָלָיו וְהוֹלֵךְ, שׁוֹגֵג, מַה שֶׁעָשָׂה, עָשׂוּי, מֵזִיד, לֹא עָשָׂה כְלוּם. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה יוֹדֵעַ בּוֹ בַּתְּחִלָּה, אַף עַל פִּי שֶׁהוּא שׁוֹגֵג, לֹא עָשָׂה כְלוּם: \n", | 1.4. "They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in [the olives or grapes] themselves. But Bet Hillel says: the terumah is not terumah.", 2.2. "They may not give terumah from impure [produce] for that which is pure. If he did give: If unwittingly, the terumah is valid; If intentionally he has done nothing. So too, if a Levite had [unclean] tithe [from which terumah] had not been given, and he gave terumah from this, if unwittingly, the terumah is valid, if intentionally he has done nothing. Rabbi Judah says: if he knew of it at the outset, even if done in error, he has done nothing.", |
|
111. Mishnah, Toharot, 8.6-8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 30, 86| 8.6. "כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב. וְכֹל שֶׁאֵינוֹ מְיֻחָד לְאֹכֶל אָדָם, טָהוֹר, עַד שֶׁיְּיַחֲדֶנּוּ לְאָדָם. כֵּיצַד. גּוֹזָל שֶׁנָּפַל לְגַת וְחִשַּׁב עָלָיו לְהַעֲלוֹתוֹ לְנָכְרִי, טָמֵא. לְכֶלֶב, טָהוֹר. רַבִּי יוֹחָנָן בֶּן נוּרִי מְטַמֵּא. חִשַּׁב עָלָיו חֵרֵשׁ, שׁוֹטֶה וְקָטָן, טָהוֹר. אִם הֶעֱלָהוּ, טָמֵא, שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה: \n", 8.7. "אֲחוֹרֵי כֵלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וְאֵין פּוֹסְלִין אֶת הָאֳכָלִין. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וּפוֹסְלִין אֶת הָאֳכָלִין. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, לֹא כָךְ וְלֹא כָךְ, אֶלָּא מַשְׁקִין שֶׁנִּטְמְאוּ בַאֲחוֹרֵי הַכֵּלִים, מְטַמְּאִין אֶחָד וּפוֹסְלִין אֶחָד. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי, וְאַתָּה טִמֵּאתָנִי: \n", | 8.6. "They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yoha ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.", 8.7. "The outer parts of vessels that have contracted uncleanness from liquids: Rabbi Eliezer says: they defile liquids but they do not disqualify foods. Rabbi Joshua says: they defile liquids and also disqualify foods. Shimon the brother of Azariah says: neither this nor that. Rather, liquids that were defiled from the outer parts of vessels defile at one remove and disqualify at a second remove. It is as if it say, \"that which defiled you did not defile me but you have defiled me.\"", |
|
112. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 4.8. "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: \n", | 4.8. "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).", |
|
113. Mishnah, Negaim, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 347| 7.1. "אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים: \n", | 7.1. "The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.", |
|
114. Josephus Flavius, Jewish War, 1.3, 1.110, 1.144, 1.169-1.170, 1.208-1.211, 2.120-2.121, 2.136, 2.142, 2.162, 2.188, 3.352 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 24, 217, 233, 243, 299, 341, 360, 373, 400 | 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.110. 2. And now the Pharisees joined themselves to her, to assist her in the government. These are a certain sect of the Jews that appear more religious than others, and seem to interpret the laws more accurately. 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. 1.169. After this Gabinius brought Hyrcanus to Jerusalem, and committed the care of the temple to him; but ordained the other political government to be by an aristocracy. 1.170. He also parted the whole nation into five conventions, assigning one portion to Jerusalem, another to Gadara, that another should belong to Amathus, a fourth to Jericho, and to the fifth division was allotted Sepphoris, a city of Galilee. So the people were glad to be thus freed from monarchical government, and were governed for the future by an aristocracy. 1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.210. 7. Now Hyrcanus was, by degrees, inflamed with these discourses, and at length could bear no longer, but he summoned Herod to take his trial. Accordingly, by his father’s advice, and as soon as the affairs of Galilee would give him leave, he came up [to Jerusalem], when he had first placed garrisons in Galilee; however, he came with a sufficient body of soldiers, so many indeed that he might not appear to have with him an army able to overthrow Hyrcanus’s government, nor yet so few as to expose him to the insults of those that envied him. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.188. 2. This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: |
|
115. Mishnah, Nedarim, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •authority, rabbinic (constructions of), classification of laws as biblical or rabbinic Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 489| 9.10. "קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: \n", | 9.10. "“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).", |
|
116. Mishnah, Menachot, 10.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251| 10.5. "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n", | 10.5. "After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yoha ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.", |
|
| 117. Josephus Flavius, Life, 1, 191, 198, 2-5, 7-9, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 341 |
118. New Testament, Acts, 22.3, 26.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 400| 22.3. Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον, 26.5. προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. | 22.3. "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 26.5. having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. |
|
| 119. New Testament, Apocalypse, 3.288 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 80 |
120. Mishnah, Bava Batra, 8.5, 10.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of •rabbinic law Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 295; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 93, 108| 8.5. הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב. | 8.5. "If a man says, “So and so, my firstborn son, shall not receive a double portion”, or “So and so, my son, shall not inherit with his brothers”, he has said nothing, for he has made a condition contrary to what is written in the Torah. If a man apportioned his property to his sons by word of mouth, and gave much to one and little to another, or made them equal to the firstborn, his words are valid. But if he had said [that it should be so] “by inheritance”, he has said nothing. If he had written down, whether at the beginning or in the middle or at the end [of his will] that it should be as a gift, his words are valid. If a man said, “So and so a man shall inherit from me” and he has a daughter; or “My daughter shall inherit from me”, and he has a son, he has said nothing, for he has made a condition contrary to what is written in the Torah. Rabbi Joha ben Baroka says: “If he said [that so and so shall inherit from me] of one that was qualified to inherit from him, his words are valid, but if of one that was not qualified to inherit from him his words do not remain valid.” If a man wrote away his property to others and passed over his sons, what he has done is done, but the Sages are not comfortable with it. Rabban Shimon ben Gamaliel says: “If has sons did not behave properly, it should be counted to his credit.”", |
|
121. Mishnah, Bava Metzia, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 103; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 103| 10.6. "שְׁתֵּי גִנּוֹת זוֹ עַל גַּב זוֹ וְהַיָּרָק בֵּינְתַיִם, רַבִּי מֵאִיר אוֹמֵר, שֶׁל עֶלְיוֹן. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל תַּחְתּוֹן. אָמַר רַבִּי מֵאִיר, אִם יִרְצֶה הָעֶלְיוֹן לִקַּח אֶת עֲפָרוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי יְהוּדָה, אִם יִרְצֶה הַתַּחְתּוֹן לְמַלְּאוֹת אֶת גִּנָּתוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי מֵאִיר, מֵאַחַר שֶׁשְּׁנֵיהֶן יְכוֹלִין לִמְחוֹת זֶה עַל זֶה, רוֹאִין מֵהֵיכָן יָרָק זֶה חָי. אָמַר רַבִּי שִׁמְעוֹן, כָּל שֶׁהָעֶלְיוֹן יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטֹּל, הֲרֵי הוּא שֶׁלּוֹ, וְהַשְּׁאָר שֶׁל תַּחְתּוֹן: \n", | 10.6. "If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.", |
|
122. Mishnah, Bava Qamma, 4.3, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural law, in rabbinic thought •insults, in rabbinic law Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 47; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 369| 4.3. "שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, וְשֶׁל הֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) שׁוֹר רֵעֵהוּ, וְלֹא שׁוֹר שֶׁל הֶקְדֵּשׁ. שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם: \n", 8.1. "הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן: \n", | 4.3. "An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages.", 8.1. "He who wounds his fellow is liable to compensate him on five counts: for injury, for pain, for healing, for loss of income and for indignity. ‘For injury’: How so? If he blinded his fellow’s eye, cut off his hand or broke his foot, [his fellow] is looked upon as if he was a slave to be sold in the market and they assess how much he was worth and how much he is worth. ‘For pain’? If he burned him with a spit or a nail, even though it was on his fingernail, a place where it leaves no wound, they estimate how much money such a man would be willing to take to suffer so. ‘Healing’? If he struck him he is liable to pay the cost of his healing. If sores arise on him on account of the blow, he is liable [for the cost of their healing]. If not on account of the blow, he is not liable. If the wound healed and then opened and healed and then opened, he is liable for the cost of the healing. If it healed completely, he is no longer liable to pay the cost of the healing. ‘Loss of income’: He is looked upon as a watchman of a cucumber field, since he already gave him compensation for the loss of his hand or foot. ‘Indignity’: All is according to the status of the one that inflicts indignity and the status of the one that suffers indignity. If a man inflicted indignity on a naked man, or a blind man, or a sleeping man, he is [still] liable. If a man fell from the roof and caused injury and inflicted indignity, he is liable for the injury but not for the indignity, as it says, “And she puts forth her hand and grabs him by the private parts”, a man is liable only when he intended [to inflict indignity].", |
|
123. Mishnah, Berachot, 3.4, 7.4-7.6, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law and legal formulae, rabbinic (halakhah) •edah (assembly, quorum), in rabbinic law •pharisaic-rabbinic tradition, law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 153, 154, 168, 169; Schiffman (1983), Testimony and the Penal Code, 147; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 245| 3.4. "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: \n", 7.4. "שְׁלשָׁה שֶׁאָכְלוּ כְאֶחָד, אֵינָן רַשָּׁאִין לֵחָלֵק, וְכֵן אַרְבָּעָה, וְכֵן חֲמִשָּׁה. שִׁשָּׁה נֶחֱלָקִין, עַד עֲשָׂרָה. וַעֲשָׂרָה אֵינָן נֶחֱלָקִין, עַד שֶׁיִּהְיוּ עֶשְׂרִים: \n", 7.5. "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ מִצְטָרְפִים לְזִמּוּן. וְאִם לָאו, אֵלּוּ מְזַמְּנִין לְעַצְמָן, וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מְבָרְכִין: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 3.4. "One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.", 7.4. "Three persons who have eaten together may not separate [to recite Birkat Hamazon]. Similarly four and similarly five. Six may separate, up until ten. And ten may not separate until there are twenty.", 7.5. "Two eating companies that were eating in the same room: When some of them can see some of the other they combine [for a zimun], but if not each group makes a zimun for itself. They do not bless over the wine until they put water into it, the words of Rabbi Eliezer. The sages say they bless.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
|
124. Mishnah, Gittin, 4.2-4.3, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immutability, of divine law, and rabbinic rejection of Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294, 299, 305| 4.2. "בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, מִפְּנֵי תִקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ. וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב, אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ, אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֵּשׁ לָהּ, מִפְּנֵי תִקּוּן הָעוֹלָם: \n", 4.3. "אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: \n", 8.5. "כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n", | 4.2. "Originally, a husband would bring together a court wherever he was and annul the get. Rabban Gamaliel the Elder established that this should not be done, because of “tikkun olam”. Originally the husband would change his name, or his wife’s name, or the name of his town or of his wife’s town. Rabban Gamaliel the Elder established that he should write, “The man so-and-so or any name that he has,”; “the woman so-and-so or any name that she has,” because of “tikkun olam.”", 4.3. "A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.", 8.5. "If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.", |
|
125. Mishnah, Hagigah, 1.2, 1.8, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law and legal formulae, rabbinic (halakhah) •law, biblical/rabbinic—see also, halakhah •biblical purity laws, derivation of rabbinic purity system from •authority, rabbinic (constructions of), classification of laws as biblical or rabbinic Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 182; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 21; Hayes (2022), The Literature of the Sages: A Re-Visioning, 488, 489; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 164| 1.2. "בֵּית שַׁמַּאי אוֹמְרִים, הָרְאִיָּה שְׁתֵּי כֶסֶף, וַחֲגִיגָה מָעָה כֶסֶף. וּבֵית הִלֵּל אוֹמְרִים, הָרְאִיָּה מָעָה כֶסֶף, וַחֲגִיגָה שְׁתֵּי כָסֶף: \n", 1.8. "הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה: \n", | 1.2. "Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver.", 1.8. "[The laws concerning] the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. [The laws concerning] civil cases and [Temple] worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah.", |
|
126. Mishnah, Hulin, 1.7, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic law •immutability, of divine law, and rabbinic rejection of •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 333, 347; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 200| 1.7. "הַתֶּמֶד, עַד שֶׁלֹּא הֶחֱמִיץ, אֵינוֹ נִקָּח בְּכֶסֶף מַעֲשֵׂר, וּפוֹסֵל אֶת הַמִּקְוֶה. מִשֶּׁהֶחֱמִיץ, נִקָּח בְּכֶסֶף מַעֲשֵׂר וְאֵינוֹ פוֹסֵל אֶת הַמִּקְוֶה. הָאַחִין הַשֻּׁתָּפִין, כְּשֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. כְּשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנַס. וְכָל מָקוֹם שֶׁיֵּשׁ קְנַס, אֵין מָכֶר. כָּל מָקוֹם שֶׁיֵּשׁ מֵאוּן, אֵין חֲלִיצָה. וְכָל מָקוֹם שֶׁיֵּשׁ חֲלִיצָה, אֵין מֵאוּן. כָּל מָקוֹם שֶׁיֵּשׁ תְּקִיעָה, אֵין הַבְדָּלָה. וְכָל מָקוֹם שֶׁיֵּשׁ הַבְדָּלָה, אֵין תְּקִיעָה. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, תּוֹקְעִין וְלֹא מַבְדִּילִין. בְּמוֹצָאֵי שַׁבָּת, מַבְדִּילִין וְלֹא תוֹקְעִין. כֵּיצַד מַבְדִּילִין, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ. רַבִּי דוֹסָא אוֹמֵר, בֵּין קֹדֶשׁ חָמוּר לְקֹדֶשׁ הַקַּל: \n", 7.6. "נוֹהֵג בִּטְהוֹרָה, וְאֵינוֹ נוֹהֵג בִּטְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּטְמֵאָה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִבְּנֵי יַעֲקֹב נֶאֱסַר גִּיד הַנָּשֶׁה, וַעֲדַיִן בְּהֵמָה טְמֵאָה מֻתֶּרֶת לָהֶן. אָמְרוּ לוֹ, בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ: \n", | 1.7. "Temed: Before it has fermented it may not be bought with second tithe money and it renders a mikveh invalid; After it has fermented it may be bought with second tithe money and it does not render a mikveh invalid. Brothers who are partners [in their inheritance]: When they are liable to pay the kalbon, they are exempt from the cattle tithe, And when they are liable to the cattle tithe, they are exempt from the kalbon. Whenever there is [the power] to sell, there is no fine, and whenever there is a fine there is no power to sell. Whenever there is the right of refusal there can be no halizah, and whenever there can be halizah there is no longer the right of refusal. When the shofar is blown there is no havdalah, and when there is habdalah the shofar is not blown. [Thus], if a festival falls on the day before Shabbat the shofar is blown but there is no havdalah; If it falls on the day following Shabbat there is havdalah but the shofar is not blown. How do they recite havdalah [on a festival that follows Shabbat]? “Who distinguishes between holy and holy.” Rabbi Dosa says: “Who distinguishes between the more holy and less holy day.”", 7.6. "It applies to clean animals but not to unclean. Rabbi Judah says, even to unclean animals. Rabbi Judah said: was not the sciatic nerve prohibited from the time of the sons of Jacob, and at that time unclean animals were still permitted to them? They replied, this law was ordained at Sinai but was written in its proper place.", |
|
127. Mishnah, Ketuvot, 1.3, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rebekah, marriage of, as a source for rabbinic marriage law •insults, in rabbinic law Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 47; Kanarek (2014), Biblical narrative and formation rabbinic law, 88, 89, 90| 1.3. "הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, וְקָטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, כְּתֻבָּתָן מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה: \n", 3.7. "אֵיזוֹהִי בֹשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. פְּגָם, רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא שִׁפְחָה נִמְכֶּרֶת, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. קְנָס, שָׁוֶה בְכָל אָדָם. וְכֹל שֶׁיֶּשׁ לוֹ קִצְבָּה מִן הַתּוֹרָה, שָׁוֶה בְכָל אָדָם: \n", | 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.", 3.7. "How is [the compensation that is paid for] embarrassment [reckoned]? It all depends on the status of the offender and the offended. How is [the compensation that is paid for] blemish [reckoned]? She is regarded as if she were a slave to be sold in the market place [and it is estimated] how much she was worth then and how much she is worth now. The fine is the same for all. And any sum that is fixed in the Torah remains the same for all.", |
|
128. Mishnah, Kelim, 1.5, 8.4, 25.9, 26.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 30, 83, 84, 116| 1.5. "עֶשֶׂר טֻמְאוֹת פּוֹרְשׁוֹת מִן הָאָדָם. מְחֻסַּר כִּפּוּרִים, אָסוּר בַּקֹּדֶשׁ וּמֻתָּר בַּתְּרוּמָה וּבַמַּעֲשֵׂר. חָזַר לִהְיוֹת טְבוּל יוֹם, אָסוּר בַּקֹּדֶשׁ וּבַתְּרוּמָה וּמֻתָּר בַּמַּעֲשֵׂר. חָזַר לִהְיוֹת בַּעַל קֶרִי, אָסוּר בִּשְׁלָשְׁתָּן. חָזַר לִהְיוֹת בּוֹעֵל נִדָּה, מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. חָזַר לִהְיוֹת זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, מְטַמֵּא מִשְׁכָּב וּמוֹשָׁב, וְצָרִיךְ בִּיאַת מַיִם חַיִּים, וּפָטוּר מִן הַקָּרְבָּן. רָאָה שָׁלֹשׁ, חַיָּב בַּקָּרְבָּן. חָזַר לִהְיוֹת מְצֹרָע מֻסְגָּר, מְטַמֵּא בְּבִיאָה, וּפָטוּר מִן הַפְּרִיעָה וּמִן הַפְּרִימָה וּמִן הַתִּגְלַחַת וּמִן הַצִּפֳּרִים. וְאִם הָיָה מֻחְלָט, חַיָּב בְּכֻלָּן. פֵּרַשׁ מִמֶּנּוּ אֵבָר שֶׁאֵין עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא, וְאֵינוֹ מְטַמֵּא בְאֹהֶל. וְאִם יֵשׁ עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. שִׁעוּר בָּשָׂר כָּרָאוּי, כְּדֵי לְהַעֲלוֹת אֲרוּכָה. רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בְּמָקוֹם אֶחָד כְּדֵי לְהַקִּיפוֹ בְחוּט עֵרֶב, יֶשׁ בּוֹ לְהַעֲלוֹת אֲרוּכָה: \n", 8.4. "קְדֵרָה שֶׁהִיא נְתוּנָה בַתַּנּוּר, הַשֶּׁרֶץ בַּתַּנּוּר, הַקְּדֵרָה טְהוֹרָה, שֶׁאֵין כְּלִי חֶרֶס מְטַמֵּא כֵלִים. הָיָה בָהּ מַשְׁקֶה טוֹפֵחַ, נִטְמָא וְטִמְּאָהּ. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n", 25.9. "כְּלֵי הַקֹּדֶשׁ אֵין לָהֶם אֲחוֹרַיִם וָתוֹךְ, וְאֵין לָהֶם בֵּית צְבִיעָה. וְאֵין מַטְבִּילִים כֵּלִים בְתוֹךְ כֵּלִים לְקֹדֶשׁ. כָּל הַכֵּלִים יוֹרְדִין לִידֵי טֻמְאָתָן בְּמַחֲשָׁבָה, וְאֵינָן עוֹלִים מִידֵי טֻמְאָתָן אֶלָּא בְשִׁנּוּי מַעֲשֶׂה, שֶׁהַמַּעֲשֶׂה מְבַטֵּל מִיַּד הַמַּעֲשֶׂה וּמִיַּד מַחֲשָׁבָה, וּמַחֲשָׁבָה אֵינָהּ מְבַטֶּלֶת לֹא מִיַּד מַעֲשֶׂה וְלֹא מִיַּד מַחֲשָׁבָה: \n", 26.7. "כָּל מָקוֹם שֶׁאֵין חֶסְרוֹן מְלָאכָה, מַחֲשָׁבָה מְטַמֵּאתָן. וְכָל מָקוֹם שֶׁיֶּשׁ חֶסְרוֹן מְלָאכָה, אֵין מַחֲשָׁבָה מְטַמֵּאתָן, אֶלָּא הָעֻצְבָּה: \n", | 1.5. "There are ten [grades of] impurity that emanate from a person:A person before the offering of his obligatory sacrifices is forbidden to eat holy things but permitted to eat terumah and [second] tithe. If he is a tevul yom he is forbidden to eat holy things and terumah but permitted to eat [second] tithe. If he emitted semen he is forbidden to eat any of the three. If he had intercourse with a menstruant he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. If he is a zav who has seen two discharges he conveys impurity to that on which he lies or sits and is required to undergo immersion in running water, but he is exempt from the sacrifice. If he saw three discharges he must bring the sacrifice. If he is a metzora that was only enclosed he conveys impurity by entry [into an ohel] but is exempt from loosening his hair, from rending his clothes, from shaving and from the birds offering. But if he was a confirmed metzora, he is liable for all these. If a limb on which there was not the proper quantity of flesh was severed from a person, it conveys impurity by contact and by carriage but not by ohel. But if it has the proper quantity of flesh it conveys impurity by contact, by carriage and by ohel. A \"proper quantity of flesh\" is such as is capable of healing. Rabbi Judah says: if in one place it has flesh sufficient to surround it with [the thickness of] a thread of the woof it is capable of healing.", 8.4. "A pot which was placed in an oven if a sheretz was in the oven, the pot remains clean since an earthen vessel does not impart impurity to vessels. If it contained dripping liquid, the latter contracts impurity and the pot also becomes unclean. It is as if this one says, \"That which made you unclean did not make me unclean, but you have made me unclean.\"", 25.9. "Holy vessels do not have outer and inner sides or a part by which they are held. One may not immerse vessels within one another for sacred use. All vessels become susceptible to uncleanness by intention, but they cannot be rendered insusceptible except by a change-effecting act, for an act annuls an earlier act as well as an earlier intention, but an intention annuls neither an earlier act nor an earlier intention.", 26.7. "Whenever no act is lacking, intention alone causes a vessel to be susceptible to uncleanness, But whenever an act is lacking, intention alone does not render it susceptible to uncleanness, except for a fur cover.", |
|
129. Mishnah, Maaser Sheni, 5.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251| 5.2. "כֶּרֶם רְבָעִי הָיָה עוֹלֶה לִירוּשָׁלַיִם מַהֲלַךְ יוֹם אֶחָד לְכָל צָד. וְאֵיזוֹ הִיא תְחוּמָהּ, אֵילַת מִן הַדָּרוֹם וְעַקְרַבַּת מִן הַצָּפוֹן, לוֹד מִן הַמַּעֲרָב וְהַיַּרְדֵּן מִן הַמִּזְרָח. וּמִשֶּׁרַבּוּ הַפֵּרוֹת, הִתְקִינוּ שֶׁיְּהֵא נִפְדֶּה סָמוּךְ לַחוֹמָה. וּתְנַאי הָיָה הַדָּבָר, שֶׁאֵימָתַי שֶׁיִּרְצוּ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה. רַבִּי יוֹסֵי אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הָיָה הַתְּנַאי הַזֶּה. וּתְנַאי הָיָה, אֵימָתַי שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה: \n", | |
|
130. Mishnah, Makkot, 1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 79| 1.9. "הָיוּ שְׁנַיִם רוֹאִין אוֹתוֹ מֵחַלּוֹן זֶה וּשְׁנַיִם רוֹאִין אוֹתוֹ מֵחַלּוֹן זֶה וְאֶחָד מַתְרֶה בוֹ בָּאֶמְצַע, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ עֵדוּת אַחַת. וְאִם לָאו, הֲרֵי אֵלּוּ שְׁתֵּי עֵדֻיּוֹת. לְפִיכָךְ אִם נִמְצֵאת אַחַת מֵהֶן זוֹמֶמֶת, הוּא וָהֵן נֶהֱרָגִין וְהַשְּׁנִיָּה פְּטוּרָה. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם אֵין נֶהֱרָגִין עַד שֶׁיְּהוּ פִּי שְׁנֵי עֵדָיו מַתְרִין בּוֹ, שֶׁנֶּאֱמַר (דברים יז) עַל פִּי שְׁנַיִם עֵדִים. דָּבָר אַחֵר, עַל פִּי שְׁנַיִם עֵדִים, שֶׁלֹּא תְהֵא סַנְהֶדְרִין שׁוֹמַעַת מִפִּי הַתֻּרְגְּמָן: \n", | 1.9. "If two persons see him [the transgressor] from one window and two other persons see him from another window and one standing in the middle warns him, then, if some on one side and some on the other side can see one another, they constitute together one body of evidence, but if they cannot [see one another], they are two bodies of evidence. Consequently, if one of these is found to be a perjurer, both [the transgressor] and those two witnesses are put to death, while other group of witnesses is exempt. Rabbi Yose says: “He is never put to death unless two witnesses had warned him, as it says, “by the mouth of two witnesses..” (Deut. 17:6). Another interpretation: “By the mouth of two witnesses”: that the Sanhedrin shall not hear the evidence from the mouth of an interpreter.", |
|
131. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •edah (assembly, quorum), in rabbinic law Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 155, 161, 167| 4.3. "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:", | 4.3. "They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.", |
|
132. Mishnah, Nazir, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 251| 5.4. "מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: \n", | 5.4. "If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.", |
|
133. Mishnah, Avot, a b c d\n0 1.1 1.1 1 1 \n1 6.5 6.5 6 5 \n2 4.13 4.13 4 13 \n3 1 1 1 None\n4 . . \n5 3.6 3.6 3 6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 214, 304; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 33| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
|
| 134. Tosefta, Avodah Zarah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 350; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 356, 357, 358, 359, 361 |
| 135. Ps.-Philo, Biblical Antiquities, 56.1-56.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 309 |
136. Tosefta, Zavim, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 126| 2.1. "העובדי כוכבים והגר תושב אינן מטמאין בזיבה ואע\"פ שאינן מטמאין בזיבה טמאין כזבין לכל דבריהם. ושורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. טומטום ואנדרוגינוס שראו בין לובן בין אודם אין שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו ראו לובן או אודם כאחד שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. הנוגע בלובן ואודם ונכנס למקדש פטור. הוא עצמו שנגע בלובן ואודם ונכנס למקדש פטור. היה מונה ללובן וראה אודם לאודם וראה לובן הרי זה אינו סותר.", | |
|
137. Tosefta, Yadayim, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 2.9. "אמר להן רבי יוחנן בן זכאי כתבי הקדש חיבתם מטמאתן שלא יעשה אותן שטיחים לבהמה. אמרו בייתוסים קובלין עליכם פרושין מה <אם> בת בני הבא מכח בני שבא מכחו הרי יורשתני בתי הבאה מכחי אינו דין שתרשני <אמר להן לא אם אמרתם בבת הבן שכן חולקין עם האחים תאמרו בבת שאינה חולקת עם האחים>. אומר טיבלני שחרית קובלני עליכם פרושים שאתם מזכירים את הגוף שיש בו טומאה. ", | |
|
138. Tosefta, Kippurim, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 89| 1.1. "מעשה בשני כהנים שהיו רצין ועולין בכבש [דחף] אחד מהן את חבירו לתוך ד\"א נטל סכין ותקע לו בלבו בא רבי צדוק ועמד על מעלות האולם ואמר שמעוני אחינו בית ישראל הרי הוא אומר (דברים כא) כי ימצא חלל וגו' ויצאו זקניך ושופטיך ומדדו בואו ונמדוד על מי ראוי להביא עגלה על ההיכל או על העזרות געו כל העם אחריו בבכיה ואח\"כ בא אביו של תינוק אמר להם אחינו אני כפרתכם עדיין בני מפרפר וסכין לא נטמא ללמדך שטומאת סכין קשה להם לישראל יותר משפיכות דמים וכן הוא אומר (מלכים ב כא) וגם דם נקי שפך מנשה הרבה מאוד עד אשר מלא את ירושלים פה לפה מכאן אמרו בעון שפיכות דמים שכינה נעלית ומקדש נטמא.", 1.1. "למה מפרישין כהן גדול מביתו ללשכת [פרהדרין] פירש רבי יהודה בן בתירה [שאם] תמצא אשתו ספק נדה [ויבא עליה] ונמצא טמא שבעת ימים רבי יהודה [היה קורא אותה] לשכת בלווטין.", | 1.1. "Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan.", |
|
| 139. Tosefta, Sotah, 4.7, 7.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural law, in rabbinic thought •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 246, 305; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 342, 346 |
140. Tosefta, Shabbat, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 369| 16.1. "אין עוקרין בהמה חיה ועוף מרשות היחיד ואצ\"ל מרשות הרבים אבל דוחין בהן עד שיכנסו כופין את הסל בפני האפרוחים שיעלו ושירדו עליה ואסור לטלטלו.", 16.1. "מפקחין על ספק נפשות בשבת והזריז ה\"ז משובח וא\"צ ליטול רשות מב\"ד [כיצד] נפל לים ואין יכול לעלות טבעה ספינתו בים ואינה יכולה לעלות יורדין ומעלין אותו משם וא\"צ ליטול רשות מב\"ד נפל לבור ואין יכול לעלות עוקרין לו חוליא ויורדין ומעלין אותו משם וא\"צ ליטול רשות מב\"ד תינוק שנכנס לבית ואין יכול לצאת שוברין דלתות הבית ואפילו היו של אבן ומוציאין אותו משם וא\"צ ליטול רשות מב\"ד מכבין ומפסיקין לדליקה בשבת והזריז ה\"ז משובח וא\"צ ליטול רשות מב\"ד.", | 16.1. "The precepts were given to Israel for no reason other than for Israel to stay alive, for it is said of the precept, \"Which if a man do, he shall live by them\" (Lev. 18:5) - live by them and not die by them. Therefore, when there is danger to life, no precept is to be insisted on except those prohibiting idolatry, unchastity, and murder. When does the rule apply? Not in a time of religious persecution. But during a time of religious persecution, a man must be willing to give up his life even for the least demanding of precepts, as it is said, \"You shall not profane My Holy Name - I am to be hallowed among the children of Israel\" (Lev. 22:32).", |
|
| 141. Tosefta, Rosh Hashanah, 1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 312 |
| 142. Tosefta, Qiddushin, 5.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 341 |
143. Tosefta, Parah, 8.1-8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 30| 8.1. "יש כאן שהוא אומר מטמאך ואתה טמאתני כיצד שמלאה משקין טהורין לגסטרא טמא. טמא כפויה על פיה צפו משקין מן התחתונה נטמא באויר העליונה וחזרו וטמאו את התחתונה הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני.", 8.2. "זב שישב על גבי אבן מסמא אוכלין ומשקין שתחתיו טהורין. משכב ומושב שתחתיו טמאים ה\"ז אומר מטמאיך לא טמאוני ואתה טמאתני.", | |
|
144. Tosefta, Oholot, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 113| 16.2. "אחד המוציא שלשה מתים ואחד המוציא שלשה כוכין ואחד המוציא כוך בקוע ומהרה ואחד מצא עשרה ואין ביניהן מארבע אמות ועד שמונה יש להם תפיסה ואין להן שכונה קברות דברי ר\"ש וחכ\"א רואה את האמצעיים כאילו אינן והחיצונים מצטרפין מארבע אמות ועד שמנה. מצא ראשו בצד מרגלותיו אין לו תפיסה ואין לו שכונת קברות ראשו של זה בצד מרגלותיו של זה וראשו של זה בצד מרגלותיו של זה יש להן תפיסה ואין להן שכונת קברות. והחסר אין לו תפיסה ואין לו שכונת קברות ואי זהו חסר כל שניטל מן החי וימות. מצא שנים בתחלה ואחד ידוע יש להן תפיסה ואין להן שכונת קברות. מעשה בר' ישבב שבדק ומצא שנים בתחלה ואחד היה ידוע עשה להן תפישה עשה להן שכונת קברות כשבא אצל ר\"ע אמר כל שיגעת לריק אף אתה היית צריך לבדוק כל קברי ארץ ישראל הידועין ולא אמרו המוצא שלש כתחלה.", | |
|
145. Tosefta, Sanhedrin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 300, 301, 302, 303, 307, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 323, 324, 325, 332, 340, 341, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 316, 317; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178; Schiffman (1983), Testimony and the Penal Code, 79, 87; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173| 4.1. "כהן גדול שהרג את הנפש מזיד נהרג ושוגג גולה עבר על מצות עשה ועל מצות לא תעשה ושאר כל המצות הרי הוא כהדיוט לכל דבר ולא חולץ ולא חולצין לאשתו ולא מיבם אבל מיבמין לאשתו עומד בשורה להתנחם הסגן מימינו וראש בית אב משמאלו וכל העם אומרין לו אנו כפרתך והוא אומר להן תתברכו מן השמים עומד בשורה לנחם את אחרים הסגן וכהן שעבר מגדולתו מימינו ואבל משמאלו ואין רואין אותו ערום ולא כשהוא מסתפר ולא בבית המרחץ שנאמר (ויקרא כא) והכהן הגדול מאחיו אשר יוצק על ראשו שיהיו אחיו הכהנים נוהגין בו גדולה ואם רצה שירחצו אחרים עמו הרשות בידו ר\"י אומר אם רצה לנהוג בזיון בעצמו אין שומעין לו שנאמר (שם) וקדשתו על כרחו אמרו לו לר' יהודה אינו אומר (שם) ומן המקדש לא יצא אלא בשעת עבודה בלבד והולך להברות את אחרים ואחרים באין להברותו.", 4.2. "מלך ישראל אין עומד בשורה להתנחם ואין עומד בשורה לנחם את אבלים ואינו הולך להברות את אחרים אבל אחרים באין אצלו להברותו שנא' (שמואל ב ג׳:ל״ה) ויבא כל העם להברות את דוד לחם בעוד היום ועובר על מצות עשה ועל מצות לא תעשה ושאר כל המצות והרי הוא כהדיוט לכל דבר לא חולץ ולא חולצין לאשתו ולא מיבם ולא מיבמין לאשתו ר' יהודה אומר רצה לחלוץ הרשות בידו אמרו לו נמצאת פוגם כבודו של מלך ואין נושאין אלמנותו שנאמר (שמואל ב כ׳:ג׳) ותהיינה צרורות עד יום מותן אלמנות חיות ובורר לו נשים מ\"מ שירצה כהנות לויות וישראלית ואין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בכתרו ובשרביטו ולא באחד מכל משמשיו מת כולן נשרפין עליו שנאמר (ירמיהו ל״ד:ה׳) בשלום תמות ובמשרפות אבותיך וגו' וכשם ששורפים על המלכים כך שורפים על הנשיאים אבל לא על ההדיוטות מה הן שורפין עליהן מטתו וכל כלי תשמישו כל העם עומדין והוא יושב ולא היתה ישיבה בעזרה אלא למלכי בית דוד בלבד וכל העם שותקין והוא מדבר הוא קורא אותן אחי ועמי שנאמר (דברי הימים א כ״ח:ב׳) שמעוני אחי ועמי והן קורין אותו אדונינו ורבינו שנאמר (מלכים א א׳:מ״ג) אבל אדונינו המלך דוד המליך את שלמה.", 4.3. "לא ירבה לו נשים כאיזבל אבל כאביגיל מותר דברי ר' יהודה (מלכים א א) לא ירבה לו סוסים סוסים בטלים אפי' אחד שנאמר (שם) למען הרבות סוס ר' יהודה אומר הרי הוא אומר (מלכים א ה׳:ו׳) ויהי לשלמה ארבעים אלף ארוות סוסים למרכבתו ויפה עשה שנאמר (מלכים א ד׳:כ׳) יהודה וישראל רבים כחול <הים> אשר על הים לרוב כשהוא אומר (מלכים א ה׳:ו׳) ושנים עשר אלף פרשים שהשאר בטלנין היו והדיוט מותר בכולן ר' יוסי אומר כל האמור בפרשת המלך המלך מותר בה ר' יהודה אומר לא נאמרה פרשה זו אלא בשביל לאיים עליהם שנא' (דברים י״ז:ט״ו) שום תשים עליך מלך וכן היה ר' יהודה אומר ג' מצות נצטוו ישראל בביאתן לארץ למנות עליהן מלך ולבנות בית הבחירה ולהכרית זרע עמלק אם כן למה נענשו בימי שמואל אלא לפי שהקדימו על ידן ר' יהודה אומר לא נאמרה פרשה [זו] אלא מפני תרעומת שנאמר (דברים י״ז:י״ד) ואמרת אשימה עלי מלך ר\"א בר' יוסי אומר זקנים שאלו כהלכה שנא' (שמואל א ח׳:ו׳) תנה לנו מלך לשפטנו [אבל] עמי הארץ חזרו וקלקלו שנאמר (שם) והיינו גם אנחנו וגו' הרוגי בית דין נכסיהן ליורשיהן הרוגי המלך נכסיהן למלך דברי ר' יהודה וחכמים אומרים הרוגי המלך נכסיהן ליורשיהן אמר להם רבי יהודה הרי הוא אומר (מלכים א כ״א:י״ח) הנה הוא בכרם נבות אשר ירד שם לרשתו אמרו לו מפני שבן אחי אביו היה וראוי לו ליורשו אמר להם וכי לא היה לו בנים אמרו לו והלא אותו ואת בניו הרג שנאמר (מלכים ב ט׳:כ״ו) אם לא [את] דמי נבות ואת דמי בניו ראיתי אמש נאם ה' ושלמתי לך בחלקה הזאת נאם ה'.", 4.5. "רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו אלמלא קדמו משה נאמרה במשה עליה נאמרה בעזרא עליה נאמרה במשה עליה (שמות יט) ומשה עלה אל האלהים נאמרה בעזרא עליה (עזרא ז) הוא עזרא עלה מבבל מה עליה האמורה במשה למד תורה לישראל שנאמר (דברים ד) ואותי צוה ה' בעת ההיא ללמד אתכם אף העליה האמורה בעזרא לימד תורה לישראל שנאמר (עזרא ז) כי עזרא הכין לבבו לדרוש את תורת ה' ולעשות וללמד בישראל חוק ומשפט ואף הוא נתון על ידו כתב ולשון שנאמר (עזרא ד) וכתב הנשתוון כתוב ארמית ומתורגם ארמית מה תרגומו ארמית אף כתוב ארמית ואומר (דנייאל ה) ולא כהלין כתבא למקרא וגו' מלמד שבאותו היום ניתן ואומר (דברים יז) וכתב לו את משנה התורה הזאת תורה העתידה לשתנות למה נקרא שמו אשורי על שום שעלה עמהן מאשור רבי אומר בכתב אשורי נתנה תורה לישראל וכשחטאו נהפכה להן לשון וכששבו בימי עזרא חזרה להן אשורית שנא' (זכריה ט) שובו לבצרון וגו' ר\"ש בן אלעזר אומר משם ר\"א בן פרטא שאמר משם ר\"א המודעי בכתב זה ניתנה תורה לישראל שנאמר (שמות כז) ווי העמודים ווין שהן דומים לעמודים ואומר (אסתר ח) ואל היהודים ככתבם וכלשונם מה לשונם בלשון הזה אף כתבם בלשון הזה למה נקרא שמו אשורי ע\"ש שהוא מאושר בכתבו א\"כ למה נאמר (דברים יז) וכתב לו את משנה התורה הזאת מלמד ששתי תורות כותב לו אחת שנכנסת ויוצאה עמו ואחת שמונחת לו בתוך הבית זו שנכנסת ויוצאה עמו לא תכנס עמו לא למרחץ ולא לבית המים שנאמר (שם) והיתה עמו וקרא בו כל ימי חייו וגו' במקום הראוי לקרות בו והלא דברים ק\"ו ומה אם מלך ישראל שלא עסק אלא בצרכי צבור נאמר בו והיתה עמו וקרא בו כל ימי חייו שאר בני אדם על אחת כמה וכמה וכיוצא בו (דברים לד) ויהושע בן נון מלא רוח חכמה כי סמך משה את ידיו וגו' וכן הוא אומר (שמות לג) ויהושע בן נון נער וכן הוא אומר (יהושוע א) לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה והרי דברים ק\"ו ומה יהושע בן נון שעסק בכיבוש הארץ ועומד לחלקה לישראל נאמר בו לא ימוש וגו' שאר בני אדם עאכו\"כ.", 5.5. "הוסיפו עליהן הרועין והגזלנין החמסנין וכל החשודין על הממון עדותן פסולה לעולם.", 11.5. "הבא במחתרת אם בא להרוג מצילין אותו בנפשו ליטול ממון אין מצילין אותו בנפשו ספק בא להרוג וספק בא ליטול ממון אין מצילין שנאמר (שמות כ״ב:ב׳) אם זרחה השמש עליו דמים לו וכי עליו בלבד חמה זורחת והלא על כל העולם כולו היא זורחת אלא מה זריחת השמש שהוא שלום לעולם אף זה כל זמן שאתה יודע שיש שלום הימנו בין ביום בין בלילה אין מצילין אותו בנפשו וכל זמן שאין אתה יודע שאין שלום הימנו בין ביום ובין בלילה מצילין אותו בנפשו יותר על כן אמר רבי אליעזר בן יעקב היו שם כדי יין וכדי שמן ושברן בשעה שהוא חתר חייב. הרודף אחר חבירו מצילין אותו בנפשו כיצד מצילין אותו בנפשו קוטע אחד מאבריו אם אין יכול לעמוד בו מקדים והורגו הרודף אחר הזכור בין בבית ובין בשדה מצילין אותו בנפשו אחר נערה המאורסה בין בבית ובין בשדה מצילין אותה בנפשו אחד נערה מאורסה ואחד כל עריות שבתורה מצילין אותן בנפשו אבל אם היתה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט אין מצילין אותה בנפשו ושנעבד בה עבירה אין מצילין אותה בנפשו ואם יש להן מושיעין אין מצילין אותן בנפשו ר' יהודה אומר אם אמרה הניחו לו מצילין אותה בנפשו ומפני מה מצילין אותן בנפשו שאם היו מוחין בידם באים על עסקי נפשותם ר\"א בר צדוק אומר העובד ע\"ז מצילין אותו בנפשו. ", 14.1. "עיר הנדחת לא היתה ולא עתידה להיות ולא נכתבה אלא לומר דרוש וטול שכר ר\"ש בר רבי אלעזר אומר אין עושין ג' עיירות הנדחות בא\"י אבל עושין אחת או ב' ר\"ש אומר אף שתים לא יעשו אלא אחת ביהודה ואחת בגליל ובסמוך לספר אפי' אחת לא יעשו כדי שלא יפוצו נכרים ויחריבו את א\"י כשהוא קול וביזתן והעיר מותרת כשהן בסייף וביזתן והעיר מותרת אם שהו שלשים יום הן בסייף וביזתן והעיר אסורה לא שהו שלשים יום הן בסייף וביזתן והעיר מותרת לעולם מדיח בסקילה וביזתן והעיר אסורה הדיחוה נשים ולא אנשים קטנים ולא גדולים יכול תהא עיר הנדחת ת\"ל (דברים י״ג:י״ד) את יושבי עירם אחר יושבי עירם מהלך הדבר ואין הדבר מהלך אחר כל אלו יכול אפילו נתכנסו לתוכה גרים ועבדים משוחררין תהא נעשית עיר הנדחת תלמוד לומר (שם) את יושבי עירם אחר יושבי עירם הדבר מהלך ואין הדבר מהלך אחר כל אלו קטני בני אנשי עיר הנדחת שהודחו עמה אין נהרגין רבי אליעזר אומר נהרגין אמר ליה רבי עקיבה מה אני מקיים (דברים י״ח:ט׳) ונתן לך רחמים ורחמך והרבך אם לרחם על הגדולים הרי כבר נאמר (דברים ט״ז:ה׳) הכה תכה אם לרחם על בהמתן הרי כבר נאמר (שם) ואת בהמתה לפי חרב מה אני מקיים ונתן לך רחמים אלו קטנים שבתוכה רבי אליעזר אומר אף גדולים אין נהרגין אלא על פי עדים והתראה מה אני מקיים ונתן לך רחמים וגו' שמא יאמרו ב\"ד הרי אנו עושין עיר הנדחת ולמחר יהו אחיהן וקרוביהם קושרים שנאה בלבם עלינו אלא כך אמר המקום הרי אני ממלא אותן רחמים ומטיל אני אהבתי בלבם כלומר שאין בלבנו עליכם דין אמת דנתם ולא מתאבלין אלא אוננין שאין אנינות אלא בלב נכסים של צדיקים שבתוכה אובדין ושבחוצה לה פליטין ושל רשעים בין מתוכה ובין מחוצה לה אובדין רבי אליעזר אומר מוכיח בדבר לוט שלא היה בסדום אלא מפני נכסיו אף הוא יצא וידיו על ראשו שנאמר (בראשית י״ט:כ״ב) מהר המלט שמה דייך שתמלט את נפשך אמר רבי שמעון מפני מה אמרו נכסי צדיקים שבתוכה אובדין מפני שגרמו לצדיקים לדור בין הרשעים והרי דברים קל וחומר ומה אם נכסים שאינם לא רואין ולא שומעין ולא מדברים על שגרמו לצדיקים לדור בין הרשעים אמר הכתוב ישרפו המטה את חבירו מדרך חיים לדרך מות אעכ\"ו שיהא בשריפה.", 14.2. "קדשי מזבח ימותו וקדשי בדק הבית יפדו ר' שמעון אומר בהמתה פרט לבכורות ולמעשר שללה פרט לכסף הקדשות ולכסף מעשר שני מחובר לקרקע בין כך ובין כך מותר שנאמר תקבוץ פרט למחוברין בעיר אחרת בין כך ובין כך אסור ההורג את האדם והשורף את הכסות והמעקר את הבהמה רבי מאיר אומר את שדרכו לשפוך ישפך את שדרכו לשרוף ישרף לעקור יעקר אין ממיתין אותן ולא דוקרין לא בחצים ולא ברמחים ולא בראשו של חרב אלא בפיה שנאמר (דברים י״ג:י״ז-י״ח) לפי חרב והיתה תל עולם לא תבנה עוד לא תעשה אפי' גנות ופרדסים והיתה תל עולם שכבר היתה בימי יהושע ר' יוסי ור' יהושע בן קרחה אומרים הרי הוא אומר (יהושע ו׳:כ״ו) ארור האיש [לפני ה'] אשר יקום ובנה את העיר הזאת את יריחו וכי אין אנו יודעין שיריחו שמה אלא שלא יבנה אותה ויקרא את שמה כעיר אחרת שלא יבנה עיר אחרת ויקרא את שמה יריחו בבכורו ייסדנה וכן הוא אומר (מלכים א ט״ז:ל״ד) בימיו בנה חיאל בית האלי את יריחו והלא חיאל משל יהושפט ויריחו משל בנימין ולמה נתלה באחאב מלמד שתולין חובה בחייב כיוצא בו (שופטים י״ח:ל׳) ויהונתן בן גרשום בן מנשה וכי בן מנשה היה והלא בן משה היה ולמה נתלה דבר במנשה מלמד שתולין חובה בחייב (מלכים א ט״ז:ל״ד) באבירם בכורו יסדה ובשגוב צעירו הציב דלתיה באבירם בכורו לא היה לו ממה שילמד שגוב רשע היה לו ממה שילמוד הן בקשו לרבות את ממונם מנין שנשתלחה בהן מארה והיו מתמעטין והולכין תלמוד לומר (שם) כדבר ה' אשר דבר ביד יהושע בן נון רבי שמעון בן אלעזר אומר לא אותה בנה אלא אחרת בנה ומשנבנתה הותרה לישב בה וכן הוא אומר (מלכים ב ב׳:ה׳) ויגשו בני הנביאים אשר ביריחו אל אלישע שמא יאמרו ב\"ד הרי אנו עושין עיר הנדחת ומחריבין את ארץ ישראל אלא כשם ששמחה לפני המקום בקיומן של צדיקים כך שמחה לפני המקום באבודם של רשעים שנא' (משלי י״א:י׳) באבוד רשעים רנה עיר הנדחת ויושביה שיריה ופירותיה בימוס ומה שעליה מרקוליס ומה שעליו וכל דבר שחל עליו איסור ע\"ז כולן אסורין בהנאה.", 14.3. "זקן ממרא שהורה ועשה הורה ולא עשה פטור הורה על מנת לעשות אף על פי שלא עשה חייב.", | 14.1. "A beguiled city has never existed and never will. Rather, it is written about in order to say \"examine and take a reward.\" Rabbi Shimon bar Rabbi Elazar says we don't make three beguiled cities in the Land of Israel, but we do make one or two. Rabbi Shimon says we don't even make two,rather only one in Judea and one in the Galilee. Nearby in the book, we don't even make one, in order that gentiles won't disperse and destroy the Land of Israel. The city is permitted if they spend thirty days in the swords and basins, and the city is forbidden. They did not spend thirty days in swords and basins, and the city is permitted to the world to wash them with stoning and bazan, and the city is forbidden to dispose of them. Women, and not small or large people, may be a city that is rejected (Deuteronomy 13:14), the inhabitants of their city after the inhabitants of their city. This is a move. After all this, even converts can be gathered into it, and the freed slaves shall become a city that is rejected by the Talmud, to say (there) the inhabitants of their city after the inhabitants of their city. (Deuteronomy 18: 9), and He gave you mercy and mercy and mercy. If you feel sorry for the great ones, it is already said (Deuteronomy 16: 5): \"Strike if you feel sorry for your death.\" According to the sword, what shall I keep? And I will give you these little riches in which Rabbi Eliezer says, Even great men shall not be killed except according to witnesses, and I will see what I am doing, and give you mercy. And I will love them in their hearts, which means that we have no truth in their hearts, and you do not complain, but rather onenin that there is no selfishness, but in the heart of the assets of the righteous in which the Avdin Rabbi Eliezer says, \"Mochiach says concerning Lot, who was not in Sodom, but because of his possessions. He also went out with his hands on his head as it is stated:\" From Hamlet, you have put enough to save your soul. \"Rabbi Shimon said: Because of what the assets of the righteous in which Ovedine said, because they caused the righteous to live among the wicked, and things are light and warm What if no assets other than heroin and Shumaen not talking about the generation that made righteous wicked Scripture said his fellow staff burn way of life through the die Aac\"o having to fire. (translation from Google).", |
|
| 146. Tosefta, Kiddushin, 5.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 341 |
147. Tosefta, Negaim, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law and legal formulae, rabbinic (halakhah) Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 246| 6.1. "בית המנוגע לא היה ולא עתיד להיות למה נכתב אלא לומר דרוש וקבל שכר. ר\"א בר\"ש אומר מקום היה בתחום עזה והיו קורין אותו חורבתא סגירתא. ר\"ש בן יהודה אומר איש כפר עכו מקום היה בגליל והיו מציינין אותו שהיו אומרים אבנים מנוגעות היה בו וירושלים אינה מטמאה בנגעים אמר רבי יהודה אני לא שמעתי אלא בבית המקדש בלבד.", | |
|
| 148. Tosefta, Berachot, a b c d\n0 6(7).24 6(7).24 6(7) 24\n1 6(7).20 6(7).20 6(7) 20\n2 6(7).23 6(7).23 6(7) 23\n3 2.12 2.12 2 12\n4 2.13 2.13 2 13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
149. Tosefta, Bava Qamma, 4.2-4.3, 10.5, 10.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 349, 351, 353, 355, 357, 359| 4.2. "שור של ישראל שנגח שור של כותי ושל כותי שנגח שור של ישראל מועד משלם נזק שלם מן העלייה ותם משלם חצי נזק רבי מאיר אומר שור של ישראל שנגח שור של כנעני פטור ושל כנעני שנגח שור של ישראל בין תם ובין מועד משלם נזק שלם מן העלייה.", 4.3. "יפה כח הדיוט מכח גבוה וכח גבוה מכח הדיוט יפה כח הדיוט נזקין להדיוט ואין נזקין לגבוה ריבית ואונאה להדיוט ואין ריבית ואונאה לגבוה תשלומי כפל ותשלומי ארבעה וחמשה להדיוט ואין תשלומי כפל ותשלומי ארבעה וחמשה לגבוה נשבע להדיוט משלם קרן וחומש לגבוה אין משלם אלא קרן. יפה כח גבוה מעילה לגבוה ואין מעילה להדיוט אמירתו לגבוה כמסירתו להדיוט קרן וחומש לגבוה ואין קרן וחומש להדיוט הקונה מן הגבוה בכסף מן ההדיוט בכסף בשטר ובחזקה.", 10.5. "הגוזל את חבירו שוה פרוטה ונשבע לו יוליכנו אחריו אפי' למדי לא יתן לו לבנו ולא לשלוחו אבל נותן הוא לשליח ב\"ד ואם מת מחזיר ליורשיו ר' שמעון בן אלעזר אומר בשליח ב\"ד שעשה נגזל ולא שליח ב\"ד שעשה גוזל לפיכך אם שלח הלה ונטלה הרי זה זכה אמר רבי אלעזר ברבי צדוק בד\"א בזמן שהיתה הקרן מרובה על הוצאה אבל אם היתה הוצאה מרובה על הקרן הרי זה משלם קרן וחומש בב\"ד ומביא אשם על השבועה.", 10.15. "הגונב טלה מן הדיר והחזירו ואחר כך נגנב כל הדיר כולו אם הודיעו בו לבעלים פטור ואם לאו חייב. הגונב חבית מן המרתף והחזירה למרתף ואח\"כ נגנב כל המרתף כולו אם הודיעו בו לבעלים פטור ואם לאו חייב הטה את החבית ונטל ממנה רביעית ונשברה אינו משלם אלא רביעית הגביהה ונטל ממנה רביעית ונשברה או שהחמיצה משלם את הכל הגונב סלע מן הכיס והחזירה לכיס ואח\"כ נגנב כל הכיס כולו אם הודיע בה לבעלים פטור ואם לאו חייב אמר רבי יהודה בד\"א בזמן שהחזירה לצרורתה אבל נטלה מן הכיס והחזירה לצרור מצרור והחזירה לכיס הרי זה חייב. הגונב כיסו של חבירו והחזירו לו כשהוא ישן וניער והרי כיס בידו אם מכיר את שלו פטור ואם לאו חייב. הגונב סלע מחבירו בלא יודע והבליעה לו בחשבון יצא. לא תגנבו ע\"מ למיקט לא תגנבו על מנת לשלם תשלומי כפל ותשלומי ד' וה'.", | |
|
150. Tosefta, Hulin, 1.7, 2.22, 7.8-7.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic law •law and legal formulae, rabbinic (halakhah) •natural law, in rabbinic thought Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 348; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 200; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77| 1.7. "שחטה מלמעלה שחיטתו כשרה מלמטה ומן הצדדין שחיטתו פסולה. ומן העורף כשר למליקה מלק מלמעלה מליקתו כשרה מלמטה מן הצדדין מליקתו פסולה. שחיטה בכלי מליקה ביד נמצאת אומר כשר בשחיטה פסול במליקה כשר במליקה פסול בשחיטה. שחיטת העוף בפנים פסולה ומליקה כשרה מליקת העוף בחוץ פסולה ושחיטה כשרה. נמצאת אומר מקום כשר בשחיטה פסול במליקה מקום כשר במליקה פסול בשחיטה.", | |
|
| 151. Tosefta, Hagigah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law and legal formulae, rabbinic (halakhah) Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 32 |
| 152. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173 |
| 153. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 353, 356 |
| 154. Anon., Sifre Deuteronomy, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 225, 309, 332; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173 |
| 155. Anon., Sifre Numbers, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 156. Justin, Dialogue With Trypho, 100.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •roman law,vs. rabbinic halakha Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 78 |
| 157. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 80 |
158. Anon., Leviticus Rabba, a b c d\n0 7.3 7.3 7 3 \n1 37.3 37.3 37 3 \n2 22.1 22.1 22 1 \n3 2 2 2 None\n4 1 1 1 None\n5 . . \n6 2.10 2.10 2 10 \n7 25.6 25.6 25 6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 62| 7.3. גּוּפָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְעוֹלָם אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הַרְהוֹר הַלֵּב, אָמַר רַבִּי לֵוִי מִקְרָא מָלֵא הוּא (יחזקאל כ, לב): וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אוֹמְרִים וגו', מִמִּי אַתָּה לָמֵד מִבָּנָיו שֶׁל אִיּוֹב, בַּתְּחִלָּה (איוב א, ד): וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה, רַבִּי מֵאִיר אוֹמֵר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶן וּלְאַחְיוֹתֵיהֶן עִמָּהֶן בַּסְּעוּדָה. רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא אָמַר לְהִטָּפֵל בָּהֶם הָלְכוּ, שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, הֲדָא הוּא דִכְתִיב (איוב א, ה): וַיְהִי כִּי הֵקִיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם, עַל דַּעְתֵּיהּ דְּרַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא דְּאָמַר שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, נִטְפְּלוּ בָּהֶם וְהָלְכוּ. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּהוּא אָמַר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶם וּלְאַחְיוֹתֵיהֶם בַּסְּעוּדָה, כְּמָה דְאַתְּ אָמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ. (איוב א, ה): וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה, אָמַר רַבִּי יוּדָן בַּר חִלְפַיי בְּעֵי מִסְפַּר יָמִים אוֹ מִסְפַּר בָּנָיו וּבְנוֹתָיו אוֹ מִסְפַּר כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, כְּשֶׁהוּא אוֹמֵר כִּי אָמַר אִיּוֹב (איוב א, ה): אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם, הֲדָא אָמַר אֵין הָעוֹלָה בָּא אֶלָּא עַל הַרְהוֹר הַלֵּב. רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים לְשֶׁעָבַר הָיִינוּ מַקְרִיבִין קָרְבָּנוֹת וּמִתְעַסְּקִין בָּהֶן, עַכְשָׁו שֶׁאֵין קָרְבָּנוֹת מַהוּ לְהִתְעַסֵּק בָּהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בָּהֶם, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַקְרִיבִין אוֹתָן. רַבִּי הוּנָא אָמַר תַּרְתֵּי, אֵין כָּל הַגָּלֻיּוֹת הַלָּלוּ מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת מִשְׁנָיוֹת, מַה טַּעְמָא (הושע ח, י): גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם. רַבִּי הוּנָא אָמַר חֳרֵי (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל מָקוֹם מֻקְטָר מֻגָּשׁ, וְכִי יֵשׁ מִנְחָה טְהוֹרָה וּקְמִיצָה וְהַקְטָרָה בְּבָבֶל, אֶלָּא אֵיזוֹ, זוֹ מִשְׁנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בַּמִּשְׁנָה כְּאִלּוּ אַתֶּם מַקְרִיבִין קָרְבָּן. שְׁמוּאֵל אָמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, וְכִי יֵשׁ צוּרַת הַבַּיִת עַד עַכְשָׁו, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִין אוֹתוֹ. אָמַר רַבִּי אַסֵּי מִפְּנֵי מָה מַתְחִילִין לַתִּינוֹקוֹת בְּתוֹרַת כֹּהֲנִים וְאֵין מַתְחִילִין בִּבְרֵאשִׁית, אֶלָּא שֶׁהַתִּינוֹקוֹת טְהוֹרִין וְהַקָּרְבָּנוֹת טְהוֹרִין יָבוֹאוּ טְהוֹרִין וְיִתְעַסְּקוּ בִּטְהוֹרִים. | |
|
| 159. Palestinian Talmud, Bava Metzia, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 360 |
| 160. Palestinian Talmud, Bava Qamma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 161. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 175 |
| 162. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 163. Palestinian Talmud, Hagigah, 1.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 368 |
| 164. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 87 |
| 165. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 175 |
| 166. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 175 |
| 167. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 87 |
| 168. Anon., Qohelet Rabba, a b c d\n0 1.9.2 1.9.2 1 9 \n1 . . \n2 2 2 2 None\n3 1 1 1 None\n4 9 9 9 None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 34 |
| 169. Gaius, Instiutiones, 1.93-1.94, 3.19-3.20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law, rabbinic law in practice Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 360 |
| 170. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 171. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56 |
172. Anon., Deuteronomy Rabbah, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 361| 3.3. דָּבָר אַחֵר, מַה כְּתִיב לְמַעְלָה (דברים ז, ט): וְיָדַעְתָּ כִּי ה' אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן, אָמַר רַבִּי חִיָּא בַּר אַבָּא לְמָה הַדָּבָר דּוֹמֶה, לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהִפְקִיד אֶצְלוֹ פִּקָּדוֹן, וּמֵת אוֹהֲבוֹ שֶׁל מֶלֶךְ, בָּא בְּנוֹ וּמְבַקֵּשׁ אֶת הַפִּקָּדוֹן מִיָּדוֹ, אָמַר לוֹ תֵּן לִי הַפִּקָּדוֹן שֶׁהִפְקִיד אַבָּא אֶצְלְךָ, אָמַר לוֹ הַמֶּלֶךְ מָצָאתָ אַחֵר טוֹב מִמֶּנִּי, הַפִּקָּדוֹן שֶׁאֶצְלִי לֹא שָׁמַרְתִּי אוֹתוֹ וְלֹא קִפַּלְתִּי אוֹתוֹ. כָּךְ כְּשֶׁחָטְאוּ יִשְׂרָאֵל בִּימֵי יִרְמְיָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִרְמְיָה לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל (ירמיה ב, ה): מַה מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל, עַל כָּל מַה שֶּׁנִּשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לֹא קִיַּמְתִּי, נִשְׁבַּעְתִּי לָהֶם שֶׁאֲנִי מְבָרֵךְ אֶת בְּנֵיהֶם, שֶׁנֶּאֱמַר (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ וגו', לֹא בֵּרַכְתִּי אֶתְכֶם עַל יְדֵי משֶׁה, שֶׁנֶּאֱמַר (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם. אָמַרְתִּי לוֹ שֶׁאֲנִי מוֹצִיא אֶתְכֶם בִּרְכוּשׁ גָּדוֹל, שֶׁנֶּאֱמַר (בראשית טו, יד): וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל, לֹא עָשִׂיתִי כָּךְ, (תהלים קה, לז): וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל, לְפִיכָךְ אָמַר משֶׁה (דברים ז, ח): וּמִשָּׁמְרוֹ אֶת הַשְּׁבֻעָה, מִן (דברים ז, ח): וַיִּפְדְּךָ מִבֵּית עֲבָדִים, אַתְּ יוֹדֵעַ שֶׁהוּא הָאֵל הַנֶּאֱמָן. דָּבָר אַחֵר, כִּי ה' אֱלֹהֶיךָ הוּא הָאֱלֹהִים, אָמַר רַבִּי לֵוִי לְמָה הַדָּבָר דּוֹמֶה, לְאוֹהֲבוֹ שֶׁל מֶלֶךְ וכו' בָּא בְּנוֹ מְבַקֵּשׁ אֶת הַפִּקָּדוֹן, אָמַר לוֹ הַמֶּלֶךְ לֵךְ וְהָבֵא שְׁנֵי אִיסְטַרְטִין וּשְׁנֵים עָשָׂר בִּלְבִיטוֹן וְעַל יְדֵיהֶן אֲנִי נוֹתֵן לְךָ אֶת הַפִּקָּדוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אֲבוֹתֵיכֶם הִפְקִידוּ אֶצְלִי פִּקָּדוֹן, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם, אָמַר לָהֶן יָבוֹאוּ שְׁנֵי אִיסְטַרְטִין וּשְׁנֵים עָשָׂר בִּלְבִיטוֹן, זֶה משֶׁה וְאַהֲרֹן וּשְׁנֵים עָשָׂר רָאשֵׁי שְׁבָטִים, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר א, ג ד): תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה. דָּבָר אַחֵר, הָאֵל הַנֶּאֱמָן. רַבָּנִין אָמְרֵי מֶאֱמוּנָתוֹ שֶׁל בָּשָׂר וָדָם אַתְּ יוֹדֵעַ אֱמוּנָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַעֲשֶׂה בְּרַבִּי פִּינְחָס בֶּן יָאִיר שֶׁהָיָה דָּר בְּעִיר אַחַת בַּדָּרוֹם, וְהָלְכוּ אֲנָשִׁים לְהִתְפַּרְנֵס שָׁם, וְהָיוּ בְּיָדָן שְׁתֵּי סְאִין שֶׁל שְׂעוֹרִים וְהִפְקִידוּ אֶצְלוֹ וְשָׁכְחוּ אוֹתָן וְהָלְכוּ לָהֶן, וְהָיָה רַבִּי פִּינְחָס בֶּן יָאִיר זוֹרֵעַ אוֹתָן בְּכָל שָׁנָה וְעוֹשֶׂה אוֹתָן גֹּרֶן וְכוֹנְסָן, אַחַר שֶׁבַע שָׁנִים הָלְכוּ אוֹתָן הַחֲבֵרִים לְשָׁם, לִתְבֹּעַ אוֹתָן לִתֵּן לָהֶם, מִיָּד הִכִּיר אוֹתָן רַבִּי פִּינְחָס בֶּן יָאִיר, אָמַר לָהֶם בּוֹאוּ וּטְלוּ אוֹצְרוֹתֵיכֶם, הֲרֵי מֶאֱמוּנָתוֹ שֶׁל בָּשָׂר וָדָם אַתָּה יוֹדֵעַ אֱמוּנָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְשׁוּב מַעֲשֶׂה בְּרַבִּי פִּינְחָס בֶּן יָאִיר שֶׁהָלַךְ לְעִיר אַחַת וְהָיוּ הָעַכְבָּרִים אוֹכְלִים בִּתְחוּמָהּ שֶׁל אוֹתָהּ הָעִיר, בָּאוּ וּבִקְּשׁוּ הֵימֶנוּ, מֶה עָשָׂה רַבִּי פִּינְחָס בֶּן יָאִיר, אָמַר לָהֶן לָמָּה אֵין אַתֶּם מַפְרִישִׁין מַעְשְׂרוֹתֵיכֶם כָּרָאוּי, מְבַקְּשִׁים אַתֶּם שֶׁנַּעֲרֹב אֶתְכֶם, שֶׁאִם אַתֶּם מַפְרִישִׁין מַעְשְׂרוֹתֵיכֶם כָּרָאוּי אֵין עַכְבָּרִים אוֹכְלִין עוֹד, אָמְרוּ לוֹ אִין, עָרַב אוֹתָן וְהָלְכוּ הָעַכְבָּרִים וְלֹא נִרְאוּ עוֹד. דָּבָר אַחֵר, מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָיָה חוֹפֵר שִׁיחִין לָרַבִּים, בִּתּוֹ הָיְתָה הוֹלֶכֶת בַּדֶּרֶךְ וּבָאת לַעֲבֹר בַּנָּהָר וּשְׁטָפָהּ, בָּאוּ וְאָמְרוּ לוֹ לְרַבִּי פִּינְחָס כָּךְ הִגִּיעַ לְבִתּוֹ שֶׁל פְּלוֹנִי, אָמַר לָהֶם אִי אֶפְשָׁר, כֵּיוָן שֶׁהָיָה עוֹשֶׂה רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּמַּיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְאַבֵּד אֶת בִּתּוֹ בַּמַּיִם, מִיָּד נָפְלָה צְוָחָה בָּעִיר בָּאֲתָה בִּתּוֹ שֶׁל פְּלוֹנִי, אָמְרוּ רַבּוֹתֵינוּ כֵּיוָן שֶׁאָמַר רַבִּי פִּינְחָס בֶּן יָאִיר כָּךְ, יָרַד מַלְאָךְ וְהֶעֱלָה אוֹתָהּ. מַעֲשֶׂה בְּרַבִּי שִׁמְעוֹן בֶּן שֶׁטַח שֶׁלָּקַח חֲמוֹר אֶחָד מִיִּשְׁמְעֵאלִי אֶחָד, הָלְכוּ תַּלְמִידָיו וּמָצְאוּ בּוֹ אֶבֶן אַחַת טוֹבָה תְּלוּיָה לוֹ בְּצַוָּארוֹ, אָמְרוּ לוֹ, רַבִּי, (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׁיר, אָמַר לָהֶן רַבִּי שִׁמְעוֹן בֶּן שֶׁטַח, חֲמוֹר לָקַחְתִּי אֶבֶן טוֹבָה לֹא לָקַחְתִּי, הָלַךְ וְהֶחֱזִירָהּ לְאוֹתוֹ יִשְׁמְעֵאלִי, וְקָרָא עָלָיו אוֹתוֹ יִשְׁמְעֵאלִי בָּרוּךְ ה' אֱלֹהֵי שִׁמְעוֹן בֶּן שָׁטַח, הֱוֵי מֶאֱמוּנָתוֹ שֶׁל בָּשָׂר וָדָם אַתָּה יוֹדֵעַ אֱמוּנָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמָן לְשַׁלֵּם לְיִשְׂרָאֵל שְׂכַר הַמִּצְווֹת שֶׁהֵן עוֹשִׂין, מִנַּיִן (שמות יב, יז): וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת, אֲבָל מַתַּן שְׂכָרָן וְהָיָה עֵקֶב תִּשְׁמְעוּן, בְּעֵקֶב אֲנִי פּוֹרֵעַ לָכֶם. | 3.3. "... ", |
|
| 173. Anon., Targum of The Prophets, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •law, biblical/rabbinic—see also, halakhah Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56 |
| 174. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
175. Anon., Genesis Rabba, 1.2, 16.5-16.6, 16.16, 39.8, 46.4, 49.2, 56.11, 60.5, 60.12, 61.1, 63.9, 64.4, 80.1, 84.8, 84.21, 91.3, 95.3, 100.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18, 313, 360; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 332, 342, 343, 344, 345, 346, 348, 349, 362; Kanarek (2014), Biblical narrative and formation rabbinic law, 88, 89, 90, 91, 92, 93, 94, 95, 102, 103, 104, 105, 140| 1.2. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים קיא, ו): כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם, מַה טַּעַם גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן, וּמַה שֶּׁנִּבְרָא בַּיּוֹם הַשֵּׁנִי, מִפְּנֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, שֶׁלֹא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל, וְאוֹמְרִין לָהֶם הֲלֹא אֻמָּה שֶׁל בְּזוּזִים אַתֶּם, וְיִשְׂרָאֵל מְשִׁיבִין אוֹתָן וְאוֹמְרִין לָהֶם, וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא (דברים ב, כג): כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם, הָעוֹלָם וּמְלוֹאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁרָצָה נְתָנָהּ לָכֶם, וּכְשֶׁרָצָה נְטָלָהּ מִכֶּם וּנְתָנָהּ לָנוּ, הֲדָא הוּא דִּכְתִיב: לָתֵת לָהֶם נַחֲלַת גּוֹיִם וגו', הִגִּיד לָהֶם אֶת כָּל הַדּוֹרוֹת. 16.5. וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם וגו' (בראשית ב, טו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר עִלָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם וגו'. רַבִּי נְחֶמְיָה אָמַר פִּתָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה' וגו'. וַיַּנִּחֵהוּ, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר הִנִּיחַ לוֹ וְהֵגֵן עָלָיו וְעִדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. רַבִּי בֶּרֶכְיָה אָמַר לְהַנִּיחוֹ וּלְהָגֵן עָלָיו וּלְעַדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. וַיַּנִּחֵהוּ, נָתַן לוֹ מִצְוַת שַׁבָּת, כְּמָה דְאַתְּ אָמַר (שמות כ, יא): וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. לְעָבְדָהּ, (שמות כ, ט): שֵׁשֶׁת יָמִים תַּעֲבֹד. וּלְשָׁמְרָהּ, (דברים ה, יב): שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. דָּבָר אַחֵר לְעָבְדָהּ וּלְשָׁמְרָהּ, אֵלּוּ הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (שמות ג, יב): תַּעַבְדוּן אֶת הָאֱלֹהִים, וּכְתִיב (במדבר כח, ב): תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ. 16.6. וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל (בראשית ב, טז), רַבִּי לֵוִי אָמַר צִוָּהוּ עַל שֵׁשׁ מִצְווֹת, וַיְצַו, עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', עַל בִּרְכַּת הַשֵּׁם, כְּמָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה'. אֱלֹהִים, אֵלּוּ הַדַּיָּנִין, שֶׁנֶּאֱמַר (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. עַל הָאָדָם, זוֹ שְׁפִיכַת דָּמִים, שֶׁנֶּאֱמַר (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם. לֵאמֹר, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וגו'. מִכֹּל עֵץ הַגָּן אָכֹל, צִוָּהוּ עַל הַגָּזֵל. רַבָּנָן פָּתְרִין לֵיהּ כָּל עִנְיָנָא, וַיְצַו ה' אֱלֹהִים, רַחֲמָן אֲנִי וְדַיָּן אֲנִי לְהִפָּרַע. אֱלֹהִים, אָמַר לוֹ אֱלֹהִים אֲנִי, נְהֹג בִּי כֵּאלוֹהַּ, שֶׁלֹא תְקַלְּלֵנִי, כְּמָה דִכְתִיב: אֱלֹהִים לֹא תְקַלֵּל. גִּלּוּי עֲרָיוֹת מִנַּיִן (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכָר, וְלֹא בִּבְהֵמָה. אָכֹל תֹּאכֵל, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין מָתַי יִתְכַּשֵּׁר לַאֲכִילָה מִשֶּׁתִּשָּׁחֵט, רָמַז לוֹ עַל אֵבָר מִן הַחַי. מוֹת תָּמוּת, מִיתָה לְאָדָם, מִיתָה לְחַוָּה, מִיתָה לוֹ, מִיתָה לְתוֹלְדוֹתָיו. 39.8. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר: לֶךְ לְךָ, שְׁתֵּי פְּעָמִים, אֶחָד מֵאֲרַם נַהֲרַיִם, וְאֶחָד מֵאֲרַם נָחוֹר. רַבִּי נְחֶמְיָה אָמַר: לֶךְ לְךָ, שְׁתֵּי פְּעָמִים, אֶחָד מֵאֲרַם נַהֲרַיִם וּמֵאֲרַם נָחוֹר, וְאֶחָד שֶׁהִפְרִיחוֹ מִבֵּין הַבְּתָרִים וֶהֱבִיאוֹ לְחָרָן, הֲדָא הוּא דִכְתִיב (תהלים קי, ג): עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ, עִמְּךָ הָיִיתִי בְּעֵת שֶׁנָּדַבְתָּ לִשְׁמִי לֵירֵד לְכִבְשַׁן הָאֵשׁ. בְּיוֹם חֵילֶךָ, בְּעֵת שֶׁכָּנַסְתָּ אַתָּה לִי כָּל הַחֲיָלוֹת וְהָאֻכְלוּסִים. (תהלים קי, ג): בְּהַדְרֵי קֹדֶשׁ, מֵהַדָּרוֹ שֶׁל עוֹלָם הִקְדַּשְׁתִּי. (תהלים קי, ג): מֵרֶחֶם מִשְׁחָר, מֵרַחֲמוֹ שֶׁל עוֹלָם שִׁחַרְתִּיךָ לִי. (תהלים קי, ג): לְךָ טַל יַלְדוּתֶיךָ, לְפִי שֶׁהָיָה אָבִינוּ אַבְרָהָם מִתְפַּחֵד וְאוֹמֵר תֹּאמַר שֶׁיֵּשׁ בְּיָדִי עָוֹן שֶׁהָיִיתִי עוֹבֵד עֲבוֹדָה זָרָה כָּל הַשָּׁנִים הַלָּלוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְךָ טַל יַלְדוּתֶךָ מַה טַּל זֶה פּוֹרֵחַ, אַף עֲוֹנוֹתֶיךָ פּוֹרְחִים, מַה הַטַּל הַזֶּה סִימָן בְּרָכָה לָעוֹלָם, אַף אַתָּה סִימָן בְּרָכָה לָעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים נה, ז): וָאֹמַר מִי יִתֶּן לִי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכֹּנָה, לָמָּה כַּיּוֹנָה, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוּדָן אָמַר לְפִי שֶׁכָּל הָעוֹפוֹת בְּשָׁעָה שֶׁהֵם יְגֵעִים, הֵן נָחִין עַל גַּבֵּי סֶלַע אוֹ עַל גַּבֵּי אִילָן, אֲבָל הַיּוֹנָה הַזּוֹ בְּשָׁעָה שֶׁהִיא פּוֹרַחַת וִיגֵעָה קוֹפֶצֶת בְּאֶחָד מֵאֲגַפֶּיהָ וּפוֹרַחַת בְּאֶחָד מֵאֲגַפֶּיהָ. (תהלים נה, ח): הִנֵּה אַרְחִיק נְדֹד, נִדְנוּד, טִלְטוּל אַחַר טִלְטוּל. (תהלים נה, ח): אָלִין בַּמִּדְבָּר סֶלָה, מֻטָּב לָלוּן בַּמִּדְבָּרוֹת שֶׁל אֶרֶץ יִשְׂרָאֵל וְלֹא לָלוּן בְּפַלְטֵרִיּוֹת שֶׁל חוּצָה לָאָרֶץ. וְאִם תֹּאמַר שֶׁלֹא גָּהַץ אַבְרָהָם וְשָׂמַח עַל דִּבּוּר הַמָּקוֹם, וְלָמָּה לֹא יָצָא, שֶׁעֲדַיִן לֹא הֻרְשָׁה. אֲבָל מִשֶּׁהֻרְשָׁה, (בראשית יב, ד): וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה' וַיֵּלֶךְ אִתּוֹ לוֹט. אָמַר רַבִּי לֵוִי בְּשָׁעָה שֶׁהָיָה אַבְרָהָם מְהַלֵּךְ בַּאֲרַם נַהֲרַיִם וּבַאֲרַם נָחוֹר, רָאָה אוֹתָן אוֹכְלִים וְשׁוֹתִים וּפוֹחֲזִים, אָמַר הַלְּוַאי לֹא יְהֵא לִי חֵלֶק בָּאָרֶץ הַזֹּאת, וְכֵיוָן שֶׁהִגִּיעַ לְסֻלָּמָהּ שֶׁל צוֹר, רָאָה אוֹתָן עֲסוּקִין בְּנִכּוּשׁ בִּשְׁעַת הַנִּכּוּשׁ, בְּעִדּוּר בִּשְׁעַת הָעִדּוּר, אָמַר הַלְּוַאי יְהֵא חֶלְקִי בָּאָרֶץ הַזֹּאת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יב, ז): לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת. 46.4. אָמַר רַבִּי לֵוִי לְמַטְרוֹנָא שֶׁאָמַר הַמֶּלֶךְ עִבְרִי לְפָנַי וְעָבְרָה לְפָנָיו וְנִתְכַּרְכְּמוּ פָנֶיהָ, אָמְרָה תֹּאמַר שֶׁנִּמְצָא בִּי פְּסֹלֶת. אָמַר לָהּ הַמֶּלֶךְ אֵין בָּךְ פְּסֹלֶת אֶלָּא צִפֹּרֶן שֶׁל אֶצְבַּע קְטַנָּה שֶׁלָּךְ גְּדוֹלָה קִמְעָה, הַעֲבִירִי אוֹתוֹ וּבָטֵל הַמּוּם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה הַזֹּאת, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם. (בראשית יז, א ב): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וגו', אָמַר רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא יָשַׁב אַבְרָהָם וְדָן גְּזֵרָה שָׁוָה, נֶאֶמְרָה עָרְלָה בָּאִילָן וְנֶאֶמְרָה עָרְלָה בָּאָדָם מָה עָרְלָה שֶׁנֶּאֶמְרָה בָּאִילָן מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת, אַף עָרְלָה שֶׁנֶּאֱמַר בָּאָדָם מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת. אֲמַר לֵיהּ רַבִּי חֲנִינָא בַּר פָּזִי וְכִי נִתְּנוּ גְּזֵרוֹת שָׁווֹת לְאַבְרָהָם, אֶתְמְהָא, אֶלָּא רֶמֶז רְמָזָהּ לוֹ, (בראשית יז, ג): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, בְּמָקוֹם שֶׁהוּא פָּרֶה וְרָבֶה. 49.2. כְּתִיב (תהלים כה, יד): סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם, אֵיזֶהוּ סוֹד ה' זוֹ מִילָה, שֶׁלֹא גָּלָה אוֹתָהּ מֵאָדָם וְעַד עֶשְׂרִים דּוֹר עַד שֶׁעָמַד אַבְרָהָם וּנְתָנָהּ לוֹ, שֶׁנֶּאֱמַר (בראשית יז, ב): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִם תִּמּוֹל תִּטֹּל סוֹד ה', מַה סוֹד ה', ס' שִׁשִּׁים, ו' שִׁשָּׁה, ד' אַרְבָּעָה, הֲרֵי שִׁבְעִים, שִׁבְעִים אֲנִי מַעֲמִיד מִמְּךָ בִּזְכוּת הַמִּילָה, שֶׁנֶּאֱמַר (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ, מַעֲמִיד אֲנִי מֵהֶם שִׁבְעִים זְקֵנִים, שֶׁנֶּאֱמַר (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמַעֲמִיד אֲנִי מֵהֶן משֶׁה שֶׁהוּא הוֹגֶה בַּתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (דברים א, ה): הוֹאִיל משֶׁה בֵּאֵר וגו', בִּזְכוּת מִי בִּזְכוּת הַמִּילָה, שֶׁנֶּאֱמַר: סוֹד ה' לִירֵאָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם דַּיּוֹ לְעֶבֶד שֶׁיְהֵא כְּרַבּוֹ, אָמַר לְפָנָיו וּמִי יִמּוֹל אוֹתִי, אָמַר אַתָּה בְּעַצְמְךָ, מִיָּד נָטַל אַבְרָהָם סַכִּין וְהָיָה אוֹחֵז בְּעָרְלָתוֹ וּבָא לַחְתֹּךְ וְהָיָה מִתְיָרֵא שֶׁהָיָה זָקֵן, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלַח יָדוֹ וְאָחַז עִמּוֹ, וְהָיָה אַבְרָהָם חוֹתֵךְ, שֶׁנֶּאֱמַר (נחמיה ט, ז ח): אַתָּה ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וגו', וְכָרוֹת לוֹ הַבְּרִית אֵין כְּתִיב כָּאן אֶלָּא וְכָרוֹת עִמּוֹ, מְלַמֵּד שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹחֵז בּוֹ. דָּבָר אַחֵר, סוֹד ה' לִירֵאָיו, בִּתְּחִלָּה הָיָה סוֹד ה' לִירֵאָיו, וְאַחַר כָּךְ לַיְשָׁרִים, (משלי ג, לב): וְלַיְשָׁרִים סוֹדוֹ, וְאַחַר כָּךְ לַנְּבִיאִים (עמוס ג, ז): כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם זֶה יְרֵא אֱלֹהִים, שֶׁנֶּאֱמַר (בראשית כב, יב): עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. אַבְרָהָם זֶה יָשָׁר מִן הַיְשָׁרִים, שֶׁנֶּאֱמַר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ. אַבְרָהָם זֶה נָבִיא, שֶׁנֶּאֱמַר (בראשית כ, ז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא, וְאֵינִי מְגַלֶּה לוֹ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מָשָׁל לְמֶלֶךְ שֶׁנָּתַן אוּסְיָא לְאוֹהֲבוֹ לְאַחַר זְמַן בִּקֵּשׁ הַמֶּלֶךְ לָקֹץ מִתּוֹכָהּ חֲמִשָּׁה אִילָנֵי סְרַק, אָמַר הַמֶּלֶךְ אִלּוּ מִן פַּטְרִיקוֹן שֶׁלּוֹ הָיִיתִי מְבַקֵּשׁ לֹא הָיָה מְעַכֵּב וּמַה בְּכָךְ וְנִמְלַךְ בּוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר נָתַתִּי אֶת הָאָרֶץ מַתָּנָה לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ, וַחֲמִשָּׁה כְּרָכִים הַלָּלוּ בְּתוֹךְ שֶׁלּוֹ הֵם, וְאִלּוּ מִפַּטְרִיקוֹן שֶׁלּוֹ הָיִיתִי מְבַקֵּשׁ לֹא הָיָה מְעַכֵּב בְּיָדִי וּמַה בְּכָךְ וְנִמְלַךְ בּוֹ. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁלשָׁה אוֹהֲבִים וְלֹא הָיָה עוֹשֶׂה דָּבָר חוּץ מִדַּעְתָּן, פַּעַם אַחַת בִּקֵּשׁ הַמֶּלֶךְ לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתָּן, נָטַל אֶת הָרִאשׁוֹן וּטְרָדוֹ וְהוֹצִיאוֹ חוּץ לַפָּלָטִין, שֵׁנִי חֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְנָתַן סְפָרְגִים שֶׁלּוֹ עָלָיו, שְׁלִישִׁי שֶׁהָיָה חָבִיב לוֹ יוֹתֵר מִדַּאי אָמַר אֵינִי עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ. כָּךְ, אָדָם הָרִאשׁוֹן (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם. נֹחַ (בראשית ז, טז): וַיִּסְגֹּר ה' בַּעֲדוֹ. אַבְרָהָם שֶׁהָיָה חָבִיב עָלָיו יוֹתֵר מִדַּאי, אָמַר מָה אֲנִי עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתֶּדְרִיס אֶחָד וְלֹא הָיָה עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ, פַּעַם אַחַת בִּקֵּשׁ הַמֶּלֶךְ לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתּוֹ, אָמַר הַמֶּלֶךְ כְּלוּם עָשִׂיתִי אוֹתוֹ סַנְקַתֶּדְרִיס שֶׁלִּי אֶלָּא שֶׁלֹא לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתּוֹ. אָמַר רַבִּי יוּדָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי יֵשׁ שָׁם לוֹט בֶּן אָחִיו וְאֵינִי מְגַלֶּה לוֹ. וְרַבָּנָן אָמְרֵי כְּבָר קָרָאתִי אוֹתוֹ אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית יז, ה): כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ, דָּנִים אֶת הַבֵּן חוּץ מִן הָאָב. מַתַּן תּוֹרָה, גִּלִּיתִי לוֹ. גֵּיהִנֹּם, גִּלִּיתִי לוֹ. דִּינָהּ שֶׁל סְדוֹם לְמָחָר, וְאֵינִי מְגַלֶּה לוֹ. רַבִּי אַחָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי נָתָן אָמַר אֲפִלּוּ הִלְכוֹת עֵרוּבֵי חֲצֵרוֹת הָיָה אַבְרָהָם יוֹדֵעַ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר אֲפִלּוּ שֵׁם חָדָשׁ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִקְרוֹא לִירוּשָׁלַיִם, שֶׁנֶּאֱמַר (ירמיה ג, יז): בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלַיִם כִּסֵּא ה', הָיָה אַבְרָהָם יוֹדֵעַ. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא וְרַבָּנָן דְּתַמָּן בְּשֵׁם רַבִּי יְהוּדָה, אֵין יוֹם וָיוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ הֲלָכָה בְּבֵית דִּין שֶׁל מַעְלָה, מַאי טַעְמֵיהּ (איוב לז, ב): שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְהֶגֶה מִפִּיו יֵצֵא, וְאֵין הֶגֶה אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, אֲפִלּוּ אוֹתָן הֲלָכוֹת הָיָה אַבְרָהָם יוֹדֵעַ. 56.11. וַיִּקְרָא מַלְאַךְ ה' שֵׁנִית, וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי (בראשית כב, טו טז), מַה צֹּרֶךְ לִשְׁבוּעָה זוֹ, אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה וְלֹא אֶת יִצְחָק בְּנִי, מָשָׁל לְאֶחָד שֶׁשָּׁמַר אֶת אֲגִינוֹ שִׁבֹּלֶת נָהָר וְהִקְפִּיץ גַּם בְּנוֹ עִמּוֹ. דָּבָר אַחֵר, מַה צֹּרֶךְ לִשְׁבוּעָה זוֹ, רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה, יָלְדָה מִמֶּנּוּ בֵּן רִאשׁוֹן וְגֵרְשָׁהּ, שֵׁנִי וְגֵרְשָׁהּ, שְׁלִישִׁי וְגֵרְשָׁהּ, וְכֵיוָן שֶׁיָּלְדָה מִמֶּנּוּ בֵּן עֲשִׂירִי נִתְכַּנְסוּ כֻּלָּם וְאָמְרוּ לוֹ הִשָּׁבַע לָנוּ שֶׁאֵין אַתָּה מְגָרֵשׁ אֶת אִמֵּנוּ מֵעַתָּה. כָּךְ כֵּיוָן שֶׁנִּתְנַסָּה אַבְרָהָם אָבִינוּ נִסָּיוֹן עֲשִׂירִי, אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה. אָמַר רַבִּי חָנִין (בראשית כב, טז): כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה, נִסָּיוֹן עֲשִׂירִי הוּא, וְאַתָּה אוֹמֵר כִּי יַעַן אֲשֶׁר עָשִׂיתָ הַדָּבָר הַזֶּה, אֶלָּא זֶה נִסָּיוֹן הָאַחֲרוֹן שֶׁהוּא שָׁקוּל כְּנֶגֶד הַכֹּל, שֶׁאִלּוּלֵי לֹא קִבְּלוֹ עָלָיו אָבַד אֶת הַכֹּל [נסח אחר, כל מה שעשה]. כִּי כִּי בָרֵךְ אֲבָרֶכְךָ וגו' (בראשית כב, יז), בְּרָכָה לָאָב, בְּרָכָה לַבֵּן. (בראשית כב, יז): וְהַרְבָּה אַרְבֶּה, רַבּוֹת לָאָב, רַבּוֹת לַבֵּן. (בראשית כב, יז): וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו, רַבִּי אוֹמֵר זוֹ תַּרְמוֹד, אַשְׁרָיו כָּל מִי שֶׁהוּא רוֹאֶה בְּמַפַּלְתָּהּ שֶׁל תַּרְמוֹד, שֶׁהָיְתָה שֻׁתֶּפֶת בִּשְׁנֵי חֻרְבָּנוֹת. רַבִּי יוּדָן וְרַבִּי חֲנִינָא, חַד מִנְּהוֹן אָמַר בְּחֻרְבַּן בַּיִת רִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁתִים [נסח אחר: קשטים], וּבְחֻרְבַּן בַּיִת שֵׁנִי הֶעֱמִידָה שְׁמוֹנַת אֲלָפִים קַשָּׁתִים. (בראשית כב, יט): וַיָּשָׁב אַבְרָהָם אֶל נְעָרָיו, וְיִצְחָק הֵיכָן הוּא, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבָּנָן דְּתַמָּן, שְׁלָחוֹ אֵצֶל שֵׁם לִלְמֹד מִמֶּנּוּ תּוֹרָה, מָשָׁל לְאִשָּׁה שֶׁנִּתְעַשְּׁרָה מִפִּלְכָּהּ, אָמְרָה הוֹאִיל וּמִן הַפֶּלֶךְ הַזֶּה הִתְעַשַּׁרְתִּי, עוֹד אֵינוֹ זָז מִתַּחַת יָדִי לְעוֹלָם. כָּךְ אָמַר אַבְרָהָם, כָּל שֶׁבָּא לְיָדִי אֵינוֹ אֶלָּא בִּשְׁבִיל שֶׁעָסַקְתִּי בַּתּוֹרָה וּבַמִּצְווֹת, לְפִיכָךְ אֵינִי רוֹצֶה שֶׁתָּזוּז מִזַּרְעִי לְעוֹלָם. רַבִּי חֲנִינָא אָמַר שְׁלָחוֹ בַּלַּיְלָה מִפְּנֵי הָעַיִן, שֶׁמִּשָּׁעָה שֶׁעָלוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשַׁן הָאֵשׁ עוֹד לֹא נִזְכְּרוּ שְׁמוֹתָן, וּלְהֵיכָן הָלְכוּ רַבִּי אֶלְעָזָר אָמַר מֵתוּ בְּרֹק. רַבִּי יוֹסֵי אָמַר מֵתוּ בְּעַיִן. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שִׁנּוּ אֶת מְקוֹמָם וְהָלְכוּ לָהֶם אֵצֶל יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק לִלְמֹד מִמֶּנּוּ תּוֹרָה, הֲדָא הוּא דִכְתִיב (זכריה ג, ח): שְׁמַע נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיּשְׁבִים לְפָנֶיךָ, רַבִּי חֲנִינָא אָמַר עַל מְנָת כֵּן יָרְדוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לְכִבְשַׁן הָאֵשׁ, עַל מְנָת שֶׁיֵּעָשֶׂה בָּהֶן מוֹפֵת. 60.5. וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה (בראשית כד, טז), תְּנֵינַן מֻכַּת עֵץ כְּתֻבָּתָהּ מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מֻכַּת עֵץ כְּתֻבָּתָהּ מָנֶה. רַבִּי חֲנִינָא מִשֵּׁם רַבִּי אֱלִיעֶזֶר טַעְמֵיהּ דְּרַבִּי מֵאִיר (בראשית כד, טז): וְאִישׁ לֹא יְדָעָהּ, הָא אִם נִבְעֲלָה מֵעֵץ בְּתוּלָה. טַעְמַיְהוּ דְרַבָּנָן, בְּתוּלָה, הָא אִם נִבְעֲלָה מֵעֵץ אֵינָהּ בְּתוּלָה. אָמַר רַבִּי יוֹחָנָן לֹא נִבְעֲלָה אִשָּׁה מִמָּהוּל לִשְׁמוֹנָה תְּחִלָּה אֶלָּא רִבְקָה. אָמַר רֵישׁ לָקִישׁ לְפִי שֶׁבְּנוֹתָן שֶׁל עוֹבְדֵי כּוֹכָבִים מְשַׁמְּרוֹת עַצְמָן מִמְּקוֹם עֶרְוָתָן וּמַפְקִירוֹת עַצְמָן מִמָּקוֹם אַחֵר, אֲבָל זֹאת בְּתוּלָה מִמְּקוֹם בְּתוּלִים, וְאִישׁ לֹא יְדָעָהּ, מִמָּקוֹם אַחֵר. אָמַר רַבִּי יוֹחָנָן מִמַּשְׁמַע שֶׁנֶּאֱמַר בְּתוּלָה, אֵין אָנוּ יוֹדְעִים וְאִישׁ לֹא יְדָעָהּ, אֶלָּא אֲפִלּוּ אָדָם לֹא תָבַע בָּהּ, עַל שֵׁם (תהלים קכה, ג): לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע וגו'. וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל, כָּל הַנָּשִׁים יוֹרְדוֹת וּמְמַלְּאוֹת מִן הָעַיִן, וְזוֹ כֵּיוָן שֶׁרָאוּ אוֹתָהּ הַמַּיִם מִיָּד עָלוּ, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ סִימָן לְבָנַיִךְ, מָה אַתְּ כֵּיוָן שֶׁרָאוּ אוֹתָךְ הַמַּיִם מִיָּד עָלוּ, אַף בָּנַיִךְ כֵּיוָן שֶׁהַבְּאֵר רוֹאָה אוֹתָן מִיָּד תִּהְיֶה עוֹלָה, הֲדָא הוּא דִכְתִיב (במדבר כא, יז): אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר. 60.12. וַיֹּאמֶר אָחִיהָ וְאִמָּהּ תֵּשֵׁב הַנַּעֲרָ אִתָּנוּ (בראשית כד, נה), וּבְתוּאֵל הֵיכָן הוּא, בִּקֵּשׁ לְעַכֵּב וְנִגַּף בַּלַּיְלָה, הֲדָא הוּא דִכְתִיב (משלי יא, ה): צִדְקַת תָּמִים תְּיַשֵּׁר דַּרְכּוֹ, צִדְקַת תָּמִים זֶה יִצְחָק, תְּיַשֵּׁר דַּרְכּוֹ שֶׁל אֱלִיעֶזֶר. (משלי יד, לב): וּבְּרָעָתוֹ יִדָחֶה רָשָׁע, זֶה בְּתוּאֵל שֶׁנִּגַּף בַּלַּיְלָה. תֵּשֵׁב הַנַּעֲרָ אִתָּנוּ יָמִים, אֵלּוּ שִׁבְעַת יְמֵי אֶבְלוֹ. אוֹ עָשוֹר, אֵלּוּ שְׁנֵים עָשָׂר חֹדֶשׁ שֶׁנּוֹתְנִין לִבְתוּלָה לְפַרְנֵס אֶת עַצְמָהּ. (בראשית כד, נז): וַיֹּאמְרוּ נִקְרָא לַנַּעֲרָ, מִכָּאן שֶׁאֵין מַשִֹּׂיאִין אֶת הַיְתוֹמָה אֶלָּא עַל פִּיהָ. (בראשית כד, נח): וַיִּקְרְאוּ לְרִבְקָה וַיֹּאמְרוּ לָהּ, רַבִּי יִצְחָק אָמַר מְרַמְזִים בָּהּ הֲתֵלְכִי הֲתֵלְכִי (בראשית כד, נח): וַתֹּאמֶר אֵלֵךְ, הוֹלֶכֶת אֲנִי עַל כָּרְחֲכֶם שֶׁלֹא בְטוֹבַתְכֶם. 61.1. וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה (בראשית כה, א), כְּתִיב (תהלים א, א): אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ וגו', אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים, זֶה דּוֹר הַפְלָגָה. (תהלים א, א): וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד, אֵלּוּ אַנְשֵׁי סְדוֹם, שֶׁנֶּאֱמַר (בראשית יג, יג): וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים. (תהלים א, א): וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב, זֶה אֲבִימֶלֶךְ, שֶׁנֶּאֱמַר (בראשית כ, טו): הִנֵּה אַרְצִי לְפָנֶיךָ וגו'. (תהלים א, ב): כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ, (בראשית יח, יט): כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה. (תהלים א, ב): וּבְתוֹרָתוֹ יֶהְגֶּה, אָמַר רַבִּי שִׁמְעוֹן אָב לֹא לִמְּדוֹ, וְרַב לֹא הָיָה לוֹ, וּמֵהֵיכָן לָמַד אֶת הַתּוֹרָה, אֶלָּא זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי כִלְיוֹתָיו כְּמִין שְׁנֵי רַבָּנִים, וְהָיוּ נוֹבְעוֹת וּמְלַמְּדוֹת אוֹתוֹ תּוֹרָה וְחָכְמָה, הֲדָא הוּא דִכְתִיב (תהלים טז, ז): אֲבָרֵךְ אֶת ה' אֲשֶׁר יְעָצָנִי אַף לֵילוֹת יִסְרוּנִי כִלְיוֹתָי. (תהלים א, ג): וְהָיָה כְעֵץ שָׁתוּל, שֶׁשְּׁתָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶרֶץ יִשְׂרָאֵל. (תהלים א, ג): אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ, זֶה יִשְׁמָעֵאל. (תהלים א, ג): וְעָלֵהוּ לֹא יִבּוֹל, זֶה יִצְחָק. (תהלים א, ג): וְכֹל אֲשֶׁר יַעֲשֶׂה יַצְלִיחַ, אֵלּוּ בְּנֵי קְטוּרָה, שֶׁנֶּאֱמַר: וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה. 63.9. וְאַחֲרֵי כֵן יָצָא אָחִיו (בראשית כה, כו), הֶגְמוֹן אֶחָד שָׁאַל לְחַד מִן אִילֵין דְּבֵית סִלוֹנִי, אָמַר לוֹ מִי תּוֹפֵס הַמַּלְכוּת אַחֲרֵינוּ. הֵבִיא נְיָיר חָלָק וְנָטַל קוּלְמוֹס וְכָתַב עָלָיו וְאַחֲרֵי כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב, אָמְרוּ רְאוּ דְּבָרִים יְשָׁנִים מִפִּי זָקֵן חָדָשׁ, לְהוֹדִיעֲךָ כַּמָּה צַעַר נִצְטָעֵר אוֹתוֹ צַדִּיק. 64.4. עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי (בראשית כו, ה), רַבִּי יוֹחָנָן וְרַבִּי חֲנִינָא, תַּרְוֵיהוֹן אָמְרֵי בֶּן אַרְבָּעִים וּשְׁמוֹנָה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, מִנְיַן עֵקֶ"ב שָׁמַע אַבְרָהָם בְּקוֹל בּוֹרְאוֹ. (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי, רַבִּי יוֹנָתָן מִשֵּׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ הִלְכוֹת עֵרוּבֵי חֲצֵרוֹת הָיָה אַבְרָהָם יוֹדֵעַ. תּוֹרֹתָי, שְׁתֵּי תוֹרוֹת, שֶׁקִּיֵּם אֲפִלּוּ מִצְוָה קַלָּה שֶׁבְּעַל פֶּה. רַבִּי סִימוֹן אָמַר אֲפִלּוּ שֵׁם חָדָשׁ שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִקְרוֹא לִירוּשָׁלַיִם הָיָה אַבְרָהָם יוֹדֵעַ, דִּכְתִיב (בראשית כב, יד): וַיִּקְרָא שֵׁם הַמָּקוֹם ה' יִרְאֶה, וּכְתִיב (יחזקאל מח, לה): וְשֵׁם הָעִיר מִיּוֹם ה' שָׁמָּה, וּכְתִיב (ירמיה ג, יז): בַּיּוֹם הַהוּא יִקְרְאוּ לִיְרוּשָׁלָיִם כִּסֵּא ה'. רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יְהוּדָה אֵין כָּל יוֹם וָיוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ הֲלָכָה בְּבֵית דִּין שֶׁל מַעְלָה, מַאי טַעְמֵיהּ (איוב לז, ב): שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְהֶגֶה מִפִּיו יֵצֵא, וְאֵין הֶגֶה אֶלָּא תוֹרָה, כָּעִנְיָן שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בוֹ יוֹמָם וָלָיְלָה. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 84.8. וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף (בראשית לז, ג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ דּוֹמֶה לוֹ. רַבִּי נְחֶמְיָה אָמַר שֶׁכָּל הֲלָכוֹת שֶׁמָּסְרוּ שֵׁם וְעֵבֶר לְיַעֲקֹב מְסָרָן לוֹ. (בראשית לז, ג): וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים, רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אָמַר, צָרִיךְ אָדָם שֶׁלֹא לְשַׁנּוֹת בֵּן מִבָּנָיו, שֶׁעַל יְדֵי כְּתֹנֶת פַּסִּים שֶׁעָשָׂה אָבִינוּ יַעֲקֹב לְיוֹסֵף, (בראשית לז, ד): וַיִּשְׂנְאוּ אֹתוֹ וגו'. פַּסִּים, שֶׁהָיְתָה מַגַּעַת עַד פַּס יָדוֹ. דָּבָר אַחֵר, פַּסִים, שֶׁהָיְתָה דַקָּה וְקַלָּה בְּיוֹתֵר וְנִטְמֶנֶת בְּפַס יַד. פַּסִּים, שֶׁהֵפִיסוּ עָלֶיהָ אֵיזֶה מֵהֶם יוֹלִיכָהּ לְאָבִיו, וְעָלַת לִיהוּדָה. פַּסִּים, עַל שֵׁם צָרוֹת שֶׁהִגִּיעוּהוּ, פֵּ"א פּוֹטִיפַר, סמ"ך סוֹחֲרִים, יו"ד יִשְׁמְעֵאלִים, מ"ם מִדְיָנִים. דָּבָר אַחֵר, פַּסִּים, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה (תהלים סו, ה): לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹהִים, וּכְתִיב בַּתְרֵיהּ (תהלים סו, ו): הָפַךְ יָם לְיַבָּשָׁה, לָמָּה וַיִּשְׂנְאוּ אֹתוֹ, בִּשְׁבִיל שֶׁיִּקָרַע הַיָּם לִפְנֵיהֶם, פַּסִּים, פַּסיָם. 84.21. וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו (בראשית לז, לה), כַּמָּה בָּנוֹת הָיוּ לוֹ חֲדָא הֲוַת וְהַלְוַאי קְבָרָהּ, אֶלָּא אֵין אָדָם נִמְנַע מִלִקְרֹא לַחֲתָנוֹ בְּנוֹ וּלְכַלָּתוֹ בִּתּוֹ. רַבִּי יְהוּדָה אוֹמֵר לְאַחְיוֹתֵיהֶם נָשְׂאוּ הַשְּׁבָטִים, הֲדָא הוּא דִכְתִיב: וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו לְנַחֲמוֹ. (בראשית לז, לה): וַיְמָאֵן לְהִתְנַחֵם, מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ כְּתִיב (דברי הימים א ה, ב): כִּי יְהוּדָה גָּבַר בְּאֶחָיו, וּכְתִיב (בראשית לח, יב): וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל גֹּזְזֵי צֹאנוֹ, וְזֶה אֲבִיהֶם שֶׁל כֻּלָּם וַיְמָאֵן לְהִתְנַחֵם, אָמַר לָהּ מִתְנַחֲמִים עַל הַמֵּתִים וְאֵין מִתְנַחֲמִים עַל הַחַיִּים. (בראשית לז, לה): וַיֵּבְךְּ אֹתוֹ אָבִיו, זֶה יִצְחָק. רַבִּי לֵוִי וְרַבִּי סִימוֹן אָמְרוּ אֶצְלוֹ הָיָה בּוֹכֶה וְכֵיוָן שֶׁיָּצָא מֵאֶצְלוֹ הָיָה הוֹלֵךְ וְרוֹחֵץ וְסָךְ וְאוֹכֵל וְשׁוֹתֶה. וְלָמָּה לֹא גִּלָּה לוֹ, אָמַר, הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא גִּלָּה לוֹ וַאֲנִי מְגַלֶּה לוֹ. אָמַר רַבִּי סִימוֹן עַל שֵׁם כָּל שֶׁמִּתְאַבְּלִין עָלָיו מִתְאַבְּלִין עִמּוֹ. 91.3. וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו' (בראשית מב, ה), וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, נֶאֱמַר כָּאן (במדבר לה, כד): עֵדָה, וְנֶאֱמַר לְהַלָּן (במדבר יד, כז): עַד מָתַי לָעֵדָה הָרָעָה, מָה עֵדָה שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף עֵדָה שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. אָמַר רַבִּי סִימוֹן, נֶאֱמַר כָּאן (ויקרא כב, לב): תּוֹךְ, וְנֶאֱמַר לְהַלָּן (בראשית מב, ה): תּוֹךְ, מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף תּוֹךְ שֶׁנֶּאֱמַר הָכָא עֲשָׂרָה. אָמַר רַבִּי יוֹסֵי בַּר אָבוֹן אִם בְּתוֹךְ אֲפִלּוּ עַד כַּמָּה, אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל, מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי אָמַר, תִּינוֹק עוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה, וְהָא תָּנֵי אֵין מְדַקְדְּקִין בְּקָטָן, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִשְׁנֵי קְטַנִּים נִצְרְכָה, אֶחָד סָפֵק וְאֶחָד קָטָן עוֹשִׂין אֶת הַסָּפֵק עִקָּר וְאֶת הַקָּטָן לִסְנִיף. תָּנֵי קָטָן וְסֵפֶר תּוֹרָה, עוֹשִׂין אוֹתוֹ סְנִיף. אָמַר רַבִּי יוּדָן כֵּן הוּא מַתְנִיתִין, קָטָן לְסֵפֶר תּוֹרָה עוֹשִׂין אוֹתוֹ סְנִיף. מֵאֵימָתַי עוֹשִׂין אוֹתוֹ סְנִיף, רַבִּי אֲבוּנָא אָמַר אִתְפַּלְגוּן בְּהָא רַבִּי יוּדָן וְרַב הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ טִיב בְּרָכָה. וְאוֹחֲרָנָא אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ לְמִי הוּא מְבָרֵךְ. רַבִּי יְהוּדָה בַּר פָּזִי בְּשֵׁם רַבִּי אַסֵּי תִּשְׁעָה נִרְאִים כַּעֲשָׂרָה מְזַמְּנִין, מַאי עָבֵיד מְסֻיָּמִין, אֶלָּא אֲפִלּוּ קָטָן בֵּינֵיהֶם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יַעֲקֹב בַּר זַבְדִי בְּעָא קוֹמֵי רַבִּי יוֹסֵף, כְּשֵׁם שֶׁעוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה כָּךְ עוֹשִׂין אוֹתוֹ סְנִיף לִשְׁלשָׁה. אֲמַר לֵיהּ הֲדָא הִיא וְלֹא כָּל שֶׁכֵּן לְהַלָּן שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם עוֹשִׂין אוֹתוֹ סְנִיף, כָּאן שֶׁאֵינוֹ מַזְכִּיר אֶת הַשֵּׁם אֵין עוֹשִׂין אוֹתוֹ סְנִיף. אֲמַר לֵיהּ הֲדָא אָמְרָה עוֹשִׂין אוֹתוֹ סְנִיף בְּבִרְכַּת הַמָּזוֹן אֲבָל לִקְרִיאַת שְׁמַע וְלִתְפִלָּה אֵין עוֹשִׂין אוֹתוֹ סְנִיף עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת: אֲמַר רַבִּי אַסֵּי זִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי תַּחְלִיפָא וְזִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי חֲנִינָא בַּר סִיסִי חֲבִיבִי וְלָא זָמְנִין עָלַי עַד שֶׁהֵבֵאתִי שְׁתֵּי שְׂעָרוֹת. וּמֵאֵימָתַי הוּא קוֹרֵא בַּתּוֹרָה, אֲמַר רַבִּי אֲבִינָא אִתְפַּלְגוּן רַב הוּנָא וְרַבִּי יְהוּדָה תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אָמַר מִשֶּׁהוּא יוֹדֵעַ לְבָרֵךְ, וְאוֹחֲרָנָא אָמַר עַד שֶׁיּוֹדֵעַ טִיב בְּרָכָה שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין. רַבִּי שְׁמוּאֵל בַּר שִׁילַת בְּעָא קוֹמֵי רַב, וְאִית דְּאָמְרִין בְּעוֹן קַמֵּיהּ שְׁמוּאֵל בַּר שִׁילַת, תִּשְׁעָה פַּת וְאֶחָד יָרָק מַהוּ, אֲמַר לְהוֹן, מְזַמְּנִין. שְׁמוֹנָה פַּת וּשְׁנַיִם יָרָק, מְזַמְּנִין. שִׁבְעָה וְשִׁשָּׁה פַּת וְאַרְבָּעָה יָרָק מַהוּ, אֲמַר לֵיהּ מְזַמְּנִין. רַבִּי אֲבִינָא בְּעָא וּמֶחֱצָה עַל מֶחֱצָה מַהוּ, אֲמַר לֵיהּ רַבִּי זְעֵירָא עַד דַּאֲנָא תַּמָּן אִצְטְרָכִית לְמִשְׁאֲלֵיהּ וּמֵיצְרָי לִי מִינָהּ דְּלָא שְׁאִלְתִּיו. רַבִּי יִרְמְיָה בָּעֵי אוֹתוֹ שֶׁאָכַל יָרָק מַהוּ מְזַמְּנָא עֲלוֹהִי. תָּנֵי שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין בְּיוֹמֵי דְּשִׁמְעוֹן בֶּן שָׁטַח, לִמְאָה וְחַמְשִׁין מָצָא לָהֶם פֶּתַח וּמְאָה וְחַמְשִׁין לָא מָצָא פֶּתַח. סָלֵיק רַבִּי שִׁמְעוֹן בֶּן שָׁטַח גַּבֵּי יַנַּאי מַלְכָּא, אֲמַר לֵיהּ תְּלַת מְאָה נְזִירִין סָלְקוּ בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא יְהֵיב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב יַנַּאי מַלְכָּא פַּלְגָא מִן דִּילֵיהּ וַאֲזַלּוּן וְקָרְבוּן. אֲתוֹן וַאֲמָרִין לִשְׁנָא בִּישָׁא לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח, תֶּהֱוֵי יְדַע דְּכָל מַה דְּקָרְבוּן מִדִּידָךְ קָרְבוּן, בְּרַם שִׁמְעוֹן בֶּן שָׁטַח לָא יָהֵיב מִן דִּידֵיהּ כְּלוּם. כָּעַס יַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח. שְׁמַע דְּהוּא כָּעֵס עֲלוֹהִי, צְרַת [נסח אחר צרח] לֵיהּ וַעֲרַק, לְבָתַר יוֹמֵי הֲווֹן בְּנֵי אֱנָשָׁא רַבְרְבִין מִן מַלְכוּתָא דְּפַרְסָאֵי יַתְבִין נָגְסִין עַל פָּתוֹרָא דְּיַנַּאי מַלְכָּא, אֲמַרוּן לֵיהּ מָרִי מַלְכָּא נָהֲרִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אֲמַר לָן מִילֵי דְאוֹרָיְיתָא, אֲמַר לַאֲחָתֵיהּ שְׁלַחִי בַּתְרֵיהּ וְאַיְיתִיתֵיהּ. אֲמַרָה לֵיהּ הַב לִי מִלָּא וּשְׁלַח לֵיהּ עִזְקָתָךְ, וְהוּא אָתֵי. יְהַב לָהּ מִלָּא וּשְׁלַח לֵיהּ עִזְקָתֵיהּ וַאֲתָא. מִדַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ, לְמָה עֲרַקְתְּ, שְׁמָעִית דְּמָרִי מַלְכָּא כָּעֵיס עֲלַי וּצְרַח לִי מִינָךְ דְּלָא תִקְטְלַנִּי וְקַיְימַת הָדֵין קְרָיָא (ישעיה כו, כ): חֲבִי כִּמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ לְמָה אַפְלֵית בִּי. אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִמָּמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתָא, דִּכְתִיב (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אָמַר לוֹ וּלְמָה לָא אֲמַרְתְּ לִי, אֲמַר לֵיהּ אִי אֲמַרִית לָךְ לָא הֲוָה יַהֲבִית. אֲמַר לֵיהּ לְמָה יְתַבְתְּ לָךְ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ בְּסֵפֶר בֶּן סִירָא כָּתוּב: סַלְסְלֶהָ וּתְרוֹמְמֶךּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר מְזוֹג לֵיהּ יְבָרֵךְ. אֲמַר בָּרוּךְ עַל הַמָּזוֹן שֶׁאָכַל יַנַּאי וַחֲבֵרָיו. אֲמַר עַד כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעִית מִן יוֹמוֹי יַנַּאי בְּבִרְכְתָא. אֲמַר וּמָה אִית לִי לְמֵימַר, נְבָרֵךְ עַל שֶׁאָכַלְנוּ, וַאֲנִי לֹא אָכַלְתִּי. אֲמַר אַיְיתוֹן לֵיהּ וְיֵיכוּל. מִן דַּאֲכֵיל אֲמַר בָּרוּךְ שֶׁאָכַלְנוּ. אָמַר רַבִּי יוֹחָנָן חֲלוּקִין עָלָיו עַל שְׁמוּעַת שִׁמְעוֹן בֶּן שָׁטַח, רַבִּי אַבָּא אָמַר עַל הָרִאשׁוֹנָה, רַבִּי יִרְמְיָה אָמַר עַל הַשְּׁנִיָּה. מִחְלְפָא שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן צְרִיכָה לֵיהּ, וְהָכָא פְּשִׁיטָא לֵיהּ. מַאן דִּצְרִיכָה לֵיהּ כְּרַבָּנָן, וּמַאן דִּפְשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דְּתָנֵי עֲלָהּ וְהֵסֵב עִמָּהֶן וְטִיבֵּל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁאוֹכֵל כַּזַּיִת דָּגָן, וְהָא תָּנֵי שְׁנַיִם פַּת וְאֶחָד יָרָק מְזַמְּנִין. מַתְנִיתִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. 95.3. דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה': 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. | 1.2. "Rabbi Yehoshua of Sichnin in the name of Rabbi Levi opened [with the verse (Tehillim 111:6),] \"The power of His works he told to His people [Yisrael].\" Why did Hashem reveal to Yisrael that which was created on the first day, and the second day [and so forth]? Because of the idolaters - so that they will not embitter Yisrael and say to them, \"Are you not a nation of thieves?\" And Yisrael would reply to them, saying, \"Aren't your own lands stolen? Didn't (Devarim 2:23) 'The Caphtorim emerge from Caphtor and destroy [the Aviyim] and settle in their stead?' [Furthermore,] the entire world belongs to Hashem; thus, when it pleased Him, He gave it to you, and when it pleased Him, He took it from you and gave it to us.\" As it is written (Tehillim 111:6), \"[In order] to give them an inheritance of the nations,\" He told [Yisrael] all of the generations.", 39.8. "Rabbi Yehuda and Rabbi Nehemia [disagreed]. Rabbi Yehuda said: \"Get yourself out\" (Gen. 12:1) ['lech' is written] twice, once from Aram Naharayim and once from Aram Nachor. Rabbi Nehemia said: \"Get yourself out\" ['lech' is written twice, once from Aram Naharayim and from Aram Nachor and once because God flew him [Abraham] from the between the Pieces and brought him to Haran, as it is written: \"Your people offer themselves willingly in the day of your warfare\" (Psalms 110:3), I was with you when you were in my service going down to the fiery furnace. \"In the day of your warfare\" at the time when you gathered for me all of the soldiers and the inhabitants. \"In adornments of holiness\" (ibid.) from the adornments of the world I sanctified You. \"From the womb of the dawn\" (ibid.) from the womb of the world You free me to [serve] You. \"Yours is the dew of your youth\" (ibid.) since Abraham our Father was afraid, and said: 'Suppose that there is sin in me, since I worshiped idols all those years.' The Holy Blessed One replied: \"Yours is the dew of your youth,\" just as the dew evaporates, so do your sins; just as the dew is a symbol of blessing forever, so are you a symbol of blessing forever, as it is written: \"And I said: 'Oh that I had wings like a dove! Then would I fly away, and be at rest.\" (Psalms 55:7) Why \"like a dove\"? Rabbi Azariah in the name of Rabbi Yudan said: Because all of the flyers, when they tire they rest on rocks or on trees, but this dove, when it flies and tires, it jumps with one of its wings and flies with the other. \"Lo, then would I wander far off\" (Psalms 55:8), wanderings, movement after movement. \"I would lodge in the wilderness Selah\" (ibid.), it is better to lodge in the wilderness of the Land of Israel and not to lodge in the castles of outside Israel, and if you wish to say that Abraham was not glad about the word of God [and therefore did not leave for Israel immediately], but why did he not leave? Because he had not yet inherited. Once he had inherited \"And Abraham went just as God has spoken to him, and Lot went with him\" (Gen. 12:4). Rabbi Levi said: at the time that Abraham was walking about Aram Naharayim and Aram Nahor, he saw [people] eating and drinking and lazing about. He said: if only I have no portion of this land. Once he arrived at the promontory of Tyre, he saw [people] engaged in hoeing at hoeing time and weeding at weeding time. He said: if only I have a portion in this land. The Blessed Holy One said to him: \"To your offspring I will give this land.\" (Gen. 12:7)", 56.11. "\"And the angel of Ad-nai called to Avraham a second time from heaven, and said: 'By Myself I have sworn\" (Gen. 22:15-16). Why was this oath needed? He [Avraham] said to Him: ‘Swear to me not to test me ever again, nor my son Itzchak.’ This is similar to one who was saving his basin from being swallowed by the river, and his son jumped into it with him. Another interpretation: why was this oath needed? Rabbi Chama ben Rabbi Chanina said: He said to Him ‘swear to me not to test me ever again’ This is similar to a king who was married to a noble lady, she gave birth to her first son and he divorced her; [he remarried her and then she gave birth to] a second son, and he divorced her; a third son, and he divorced her; and when she gave birth to the tenth son, they all assembled and demanded of him: ‘Swear to us not to divorce our mother ever again.’ So too when our father Avraham was tested the tenth time, he said to Him: ‘Swear to me that You will not to test me ever again.’ Rabbi Chanin said: \"Because you have done [asita] this thing\" (Gen. 22:17) — it was the tenth [asiri] trial, and you say \"because you have done this thing!\" Rather, this is the last test, which was as weighty as all the rest together, and if he had not accepted to [do] it, all would have been lost. [A different version: all that he did would have been lost.] \"I will verily bless you, etc.\" (Gen. 22:17) a blessing for the father and a blessing for the son. \"And I will verily multiply\"(Gen. 22:17) : increase for the father and increase for the son. \"And your seed shall inherit the gate of his enemies\"(Gen. 22:17). Rabbi said: This is Tadmor, happy is anyone who sees the downfall of Tadmor which took part in both destructions. Rabbi Yudan and R. Chanina — one of them said 'at the destruction of the first Temple it supplied eighty thousand archers.[A different version: truth tellers (?)] and in the second destruction it supplied eight thousand archers. \"And Avraham returned to his young men (Gen. 22:19) And where was Itzchak? Rabbi Berechiah said in the name of the Rabbis from there: he sent him to Shem to study Torah. This is similar to a woman who became wealthy through her spindle, she said: ‘Since I have become wealthy through this spindle, it will never leave my hand.’ So too Avraham said: ‘All that has happened to me is only because I engaged in Torah and mitzvot; so I do not want it to ever depart from my seed.’ Rabbi Chanina said: He sent him [home] at night, for fear of the [evil] eye, because from the moment that Chaiah, Mishael, and Azariah came out unscathed from the fiery furnace they aren't mentioned anymore, and where did they go? Rabbi Eleazar said: They died through the spittle. Rabbi Yosei said: They died through an [evil] eye. Rabbi Yehoshua ben Levi said: They changed their place and went to Yehoshua ben Yehotzadak to study Torah, since it is written \"Hear now, Yehoshua the high priest, you, and your companions that sit before you [for they are men that are a sign] (Zech. 3:8). Rabbi Chanina said: For this Chaiah, Mishael, and Azariah went down to the fiery furnace, that a sign should be done through them.", 64.4. "“Because Avraham hearkened to My voice…” (Bereshit 26:5) R’ Yocha and R’ Chanina both said - Avraham came to consciousness of his Creator at age forty-eight. Resh Lakish said - Avraham came to consciousness of his Creator at age three. From where did they learn this? ‘Because (ekev, also meaning heel) Abraham hearkened to the voice of his Creator, “and kept My charge, My commandments, My statutes, and My instructions.\" (Bereshit 26:5) R’ Yonatan said in the name of R’ Yocha – even the laws of mixing courtyards were known to Avraham, ‘My instructions (torati)’, Avraham kept two torahs, even the simple commandments of the oral law. R’ Simon said – even the new name which the Holy One would call Jerusalem in the future was known to Avraham, as it is written “And Avraham named that place, The Lord will see…” (Bereshit 22:14), and it is written “…and the name of the city from that day will be ‘The Lord is There.’” (Yechezkiel 48:35), and it is written “At that time, they will call Jerusalem ‘The Throne of the Lord’…” (Yermiyahu 3:17) R’ Berachia said in the name of R’ Yehudah: there is no day on which the Holy One does not innovate law in the heavenly court. What is his proof? “Hear attentively the noise of His voice and the sound (hegeh) that emanates from His mouth.” (Iyov 37:2) Hegeh only refers to Torah, as it says “…you shall meditate (hegita) therein day and night..” (Yehoshua 1:8)", 84.8. "Israel loved Yosef...R Y'hudah and R Nechemiah. R Y'hudah said: the brightness of features was his, similar to him. (i.e. זקנים is to be seen as a combination of זיו and איקונין) R Nechemiah said: all the halachot Shem and Ever had passed to Ya'akov, he passed to him. And he made for him a k'tonet passim. Resh Lakish, in the name of R Elazar benAzaria said: One should not treat one of his sons differently, for because of the k'tonet passim his father Ya'akov made for Yosef, they hated him. . .. פסים passim, for it reached the palm פס of his hand. Another explanation: for it was exceedingly thin and light and could be hidden in the palm of a hand. פסים, for they cast lots (פיס, post biblical Hebrew) over it for which of them would take it to his father, and selected Y'hudah. פסים on account of the troubles that overtook him: פ Potifar, ס sochrim, \"traders,\" י Yishm'elim, מ Midyanim. Another explanation: פסים, Resh Lakish in the name of R Elazar benAzariah: \"Go see the acts of God.\"(Psalms 66:5) And in the next verse: \"He turned sea to dry land.\" Why did they hate him? Because the sea would be torn before them. פסים= \"strip of sea\" פס ים.", |
|
| 176. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 177. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 178. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 87 |
| 179. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 87 |
| 180. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 175 |
| 181. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 89 |
182. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 79| 30a. וכל לישני דבי דינא ולא הוה כתב בה במותב תלתא הוינא וחד ליתוהי,סבר רבינא למימר היינו דריש לקיש א"ל רב נתן בר אמי הכי אמרינן משמיה דרבא כל כי האי גוונא חיישינן לב"ד טועין,אמר רב נחמן בר יצחק אי כתב בה בי דינא תו לא צריך,ודילמא בית דין חצוף הוא דאמר שמואל שנים שדנו דיניהן דין אלא שנקראו ב"ד חצוף דכתב ביה בי דינא דרבנא אשי,ודילמא רבנן דבי רב אשי כשמואל סבירא להו דכתיב בו (ואמרנא ליה לרבנא אשי) ואמר לן רבנא אשי,ת"ר אמר להן אחד אני ראיתי אביכם שהטמין מעות בשידה תיבה ומגדל ואמר של פלוני הן של מעשר שני הן בבית לא אמר כלום בשדה דבריו קיימין,כללו של דבר כל שבידו ליטלן דבריו קיימין אין בידו ליטלן לא אמר כלום,הרי שראו את אביהן שהטמין מעות בשידה תיבה ומגדל ואמר של פלוני הן של מעשר שני הן אם כמוסר דבריו קיימין אם כמערים לא אמר כלום,הרי שהיה מצטער על מעות שהניח לו אביו ובא בעל החלום ואמר לו כך וכך הן במקום פלוני הן של מעשר שני הן זה היה מעשה ואמרו דברי חלומות לא מעלין ולא מורידין:,שנים אומרים זכאי כו': מיכתב היכי כתבי,ר' יוחנן אמר זכאי ריש לקיש אמר פלוני ופלוני מזכין (ופלוני ופלוני מחייבין) רבי (אליעזר) אמר מדבריהן נזדכה פלוני,מאי בינייהו איכא בינייהו לשלומי איהו מנתא בהדייהו דלמאן דאמר זכאי משלם ולמאן דאמר פלוני ופלוני מזכין ופלוני ופלוני מחייבין לא משלם,ולמ"ד זכאי משלם לימא להו אי לדידי צייתיתון אתון נמי לא שלמיתון,אלא איכא בינייהו לשלומי אינהו מנתא דידיה למ"ד זכאי משלמי למ"ד פלוני ופלוני מזכין ופלוני ופלוני מחייבין לא משלמי,ולמאן דאמר זכאי משלמי ולימרו ליה אי לאו את בהדן לא הוה סליק דינא מידי,אלא איכא בינייהו משום (ויקרא יט, טז) לא תלך רכיל בעמך רבי יוחנן אמר זכאי משום לא תלך רכיל,ריש לקיש אמר פלוני ופלוני מזכין ופלוני פלוני מחייבין משום דמיחזי כשיקרא,ור' אלעזר אית ליה דמר ואית ליה דמר הלכך כתבי הכי מדבריהם נזדכה פלוני:,גמרו את הדבר היו מכניסין כו': למאן אילימא לבעלי דינין התם קיימי אלא לעדים,כמאן דלא כרבי נתן דתניא לעולם אין עדותן מצטרפת עד שיראו שניהן כאחד רבי יהושע בן קרחה אומר אפילו בזה אחר זה,ואין עדותן מתקיימת בבית דין עד שיעידו שניהן כאחד רבי נתן אומר שומעין דבריו של זה היום וכשיבא חבירו למחר שומעין את דבריו,לא לעולם לבעלי דינין ורבי נחמיה היא דתניא רבי נחמיה אומר כך היה מנהגן של נקיי הדעת שבירושלים מכניסין לבעלי דינין ושומעין דבריהן ומכניסין את העדים ושומעין דבריהם ומוציאין אותן לחוץ ונושאין ונותנין בדבר (גמרו את הדבר מכניסין אותן כו'),והתניא גמרו את הדבר מכניסין את העדים ההיא דלא כרבי נתן,גופא לעולם אין עדותן מצטרפת עד שיראו שניהם כאחד רבי יהושע בן קרחה אומר אפילו בזה אחר זה במאי קמיפלגי איבעית אימא קרא ואיבעית אימא סברא,איבעית אימא סברא אמנה דקא מסהיד האי לא קא מסהיד האי ומנה דקא מסהיד האי לא קמסהיד האי ואידך אמנה בעלמא תרוייהו קמסהדי,ואיבעית אימא קרא דכתיב (ויקרא ה, א) והוא עד או ראה או ידע,ותניא ממשמע שנאמר (דברים יט, טו) לא יקום עד איני יודע שהוא אחד מה תלמוד לומר אחד,זה בנה אב כל מקום שנאמר עד הרי כאן שנים עד שיפרט לך הכתוב אחד,ואפקיה רחמנא בלשון חד למימר עד דחזו תרווייהו כחד ואידך והוא עד או ראה או ידע מ"מ:,ואין עדותן מתקיימת בב"ד עד שיעידו שניהן כאחד ר' נתן אומר שומעין דבריו של זה היום וכשיבא חבירו למחר שומעין דבריו במאי קמיפלגי איבעית אימא סברא איבעית אימא קרא,אב"א סברא מר סבר עד אחד כי אתי לשבועה אתי לממונא לא אתי,ואידך אטו כי אתו בהדי הדדי בחד פומא קא מסהדי אלא מצרפינן להו הכא נמי ליצרפינהו,ואיבעית אימא קרא (ויקרא ה, א) אם לא יגיד ונשא עונו | 30a. b and all of the formulations /b of an enactment b of the court /b were written in it. But only two were signed on it, b and /b the following statement b was not written in it: We were /b convened b in a session of three /b judges, b and one /b of the judges b is no /b longer here, as he died or left for another reason. There was therefore room for concern that perhaps there were only two witnesses, and they wrote the document of admission improperly., b Ravina thought to say /b that b this is /b a case in which the principle b of Reish Lakish, /b that witnesses do not sign a document unless the action was performed appropriately, applies. b Rav Natan bar Ami said to him: This /b is what b we say in the name of Rava: /b In b any cases like this, we are concerned for /b the possibility of b an erroneous court /b that thinks that two constitute a court., b Rav Naḥman bar Yitzḥak says: If it was written in /b the document: We, the members of b the court, /b convened, it is b unnecessary /b for the deed to b further /b state that one of the judges is no longer there, as a standard court consists of three judges.,The Gemara asks: b But perhaps it was an impudent court, as Shmuel says: /b With regard to b two /b judges b who /b convened a tribunal and b judged, their verdict is /b a binding b verdict; but /b because they contravened the rabbinic ordice mandating that a court must be composed of three judges, b they are called an impudent court. /b The Gemara answers: It was a document b in which it was written: /b We, the members of b the court of Rabbana Ashi, /b convened. Rav Ashi’s court presumably conformed to rabbinic protocol.,The Gemara asks: b But perhaps the Sages of the court of Rav Ashi hold like Shmuel, /b that the verdict of two judges is binding, and they convened an impudent court. The Gemara answers: It is a document b in which it is written: And we said to Rabbana Ashi, and Rabbana Ashi said to us. /b Rav Ashi himself certainly would not have participated in the discussions of an impudent court.,§ The Gemara continues its discussion of when an admission is deemed credible. b The Sages taught /b in a i baraita /i : In a case where b one said to /b the children of another: b I saw that your father hid money in a chest, box, or cabinet, saying: /b This money b belongs to so-and-so, /b or: This money b is second tithe, /b and the money was found where he said, the i halakha /i depends on the circumstances. If the chest, box, or cabinet was b in the house, /b the witness has b said nothing. /b His testimony about the status of the money is not accepted, as he is only one witness, and he could not have taken the money for himself had he wanted to. But if it was b in the field, his statement stands, /b i.e., is accepted., b The principle of the matter /b is as follows: In b any /b case b where it is in /b the b power of /b the witness b to take /b the money, b his statement stands; /b if b it is not in his power to take /b the money, b he has said nothing. /b ,In a case b where /b the children themselves b saw that their father hid money in a chest, box, or cabinet, and /b the father b said: /b This money b belongs to so-and-so, /b or: This money b is second tithe, if /b he said so b as one who relays /b information to his own children, b his statement stands. /b But b if /b he said so b as one who employs artifice, /b i.e., he appears to have told them that the money was not his only so that they would not take it, b he has said nothing, /b and they may spend the money.,In a case b where /b one b was distressed about money that his father left him /b as an inheritance, because he could not find it, b and the master of the dream, /b i.e., someone in his dream, b came and said to him: It is such and such /b an amount of money and b it is in such and such a place, /b but the money b is second tithe, /b and he found this amount in the place of which he dreamed; and b this was /b an actual b incident /b that was brought before the Sages, b and they said /b that he can spend the money, as b matters /b appearing in b dreams do not make a difference /b in determining the practical i halakha /i .,§ The mishna teaches that if b two /b judges b say /b the defendant is b exempt /b and one says he is liable, he is exempt. The Gemara asks: When there is a dispute between the judges, b how do they write /b the verdict?, b Rabbi Yoḥa says: /b They write that he is b exempt, /b without mentioning the dispute. b Reish Lakish says /b that they specify: b So-and-so and so-and-so deem /b him b exempt, and so-and-so and so-and-so deem /b him b liable; /b they must mention that there was a dispute. b Rabbi Eliezer says /b that they do not specify the names of the judges, but rather they add the phrase: b From the statement of /b the judges b so-and-so was deemed exempt, /b to the wording of the verdict. This indicates that not all the judges agreed that he is exempt, but does not specify which judges came to which conclusion.,The Gemara asks: b What /b is the difference b between /b these opinions, besides the wording of the verdict? The Gemara answers: The practical difference b between them /b is b with regard to /b whether or not, in a case where it is discovered that the verdict was erroneous, the judge who was in the minority must b pay /b his b portion /b of restitution b along with /b the judges of the majority. b As according to the one who says /b that they write that he is b exempt, /b the minority judge b pays /b as well, b and according to the one who says /b that they specify: b So-and-so and so-and-so deem /b him b exempt, and so-and-so and so-and-so deem /b him b liable, he does not pay. /b ,The Gemara asks: b But according to the one who says /b that they write that he is b exempt, /b why b does he pay? Let him say to /b the other judges: b If you would have listened to me you would not have paid either. /b Why should I have to pay for your mistake?, b Rather, /b he does not pay, and the practical difference b between /b the opinions is b with regard to /b whether or not b those /b other judges must b pay his portion /b of the restitution. b According to the one who says /b that they write that he is b exempt, they pay /b the full sum, as they did not mention that there was a dispute over the matter. But b according to the one who says /b that they specify: b So-and-so and so-and-so deem /b him b exempt, and so-and-so and so-and-so deem /b him b liable, they do not pay /b the portion of the overruled judge, and he does not pay it either.,The Gemara asks: b But according to the one who says /b that they write that he is b exempt, /b why b do they pay /b his portion? b Let them say to him: If you had not been with us the judgment would have had no verdict at all, /b as two judges cannot issue a verdict. Therefore, you share the responsibility with us and should participate in the payment., b Rather, /b the difference b between /b the opinions is only with regard to the wording of the verdict, and is b due to /b the prohibition of: b “You shall not go as a talebearer among your people” /b (Leviticus 19:16). b Rabbi Yoḥa says /b that they write that he is b exempt due to /b the prohibition of gossip, as derived from the verse: b “You shall not go as a talebearer.” /b , b Reish Lakish says /b they specify: b So-and-so and so-and-so deem /b him b exempt, and so-and-so and so-and-so deem /b him b liable, because /b otherwise the document would b have the appearance of falsehood, /b as not all the judges deemed him exempt., b And Rabbi Elazar accepts /b the opinion b of /b this b Sage, /b Rabbi Yoḥa, b and accepts /b the opinion b of /b that b Sage, /b Reish Lakish. b Therefore, this /b is what b they write: From the statement of /b the judges, b so-and-so was deemed exempt. /b This wording indicates that the ruling was not based on a consensus among the judges, so that it will not have the appearance of falsehood, but it also does not specify what each judge said, to avoid gossip.,§ The mishna teaches that after the judges b finished the matter /b and reached a decision, b they would bring /b them b in. /b The Gemara asks: b Whom /b would they bring in? b If we say /b they would bring in b the litigants, /b this cannot be, as b they were there /b the whole time; they never left the room. b Rather, /b they would bring in b the witnesses. /b ,If so, b in accordance with whose /b opinion is the mishna? It is b not in accordance with /b the opinion of b Rabbi Natan; as it is taught /b in a i baraita /i : b The testimonies of /b individual witnesses b are never combined /b into a testimony of two witnesses b unless the two of them saw /b the incident transpire together b as one. Rabbi Yehoshua ben Korḥa says: /b Their testimonies are combined b even in /b a case where they saw the incident b one after the other. /b ,The i baraita /i continues: b And /b furthermore, b their testimony does not stand in court unless the two of them testify /b together b as one. Rabbi Natan says: /b They need not testify together. Rather, their testimonies are combined even if the judges b hear the statement of this /b witness b today, and when the other /b witness b comes tomorrow /b the judges b hear his statement. /b The mishna, by contrast, indicates that the verdict must be given with the two witnesses present together.,The Gemara reverses its interpretation of the mishna: b No, actually /b it can be explained that the judges would bring in b the litigants; and it is /b in accordance with the opinion of b Rabbi Neḥemya. As it is taught /b in a i baraita /i that b Rabbi Neḥemya says: This was the custom of the scrupulous people of Jerusalem: /b When they would judge, b they /b would b bring in the litigants and hear their statements, and /b then b they /b would b bring in the witnesses and hear their statements /b in the presence of the litigants, b and /b then b they /b would b take them /b all b outside /b of the courtroom b and discuss the matter /b in their absence. Once b they finished the matter they /b would b bring them, /b i.e., the litigants, b in, /b to hear their verdict.,The Gemara asks: b But isn’t it taught /b in a i baraita /i explicitly: When b they finished the matter they /b would b bring in the witnesses? /b The Gemara answers: b That /b i baraita /i is certainly b not in accordance with /b the opinion of b Rabbi Natan. /b ,§ The Gemara discusses b the /b matter b itself: The testimonies of /b individual witnesses b are never combined /b into a testimony of two witnesses b unless the two of them saw /b the incident transpire together b as one. Rabbi Yehoshua ben Korḥa says: /b Their testimonies are combined b even in /b a case where they saw the incident b one after the other. /b The Gemara asks: b With regard to what do they disagree? /b The Gemara answers: b If you wish, say /b that they disagree with regard to the interpretation of b a verse, and if you wish, say /b that they disagree with regard to b logical reasoning. /b ,The Gemara elaborates: b If you wish, say /b that they disagree with regard to b logical reasoning: /b The first i tanna /i holds that the witnesses must see the incident transpire together, as otherwise, b about the one hundred dinars /b of debt b that this /b one b is testifying, that /b one b is not testifying, and /b about b the one hundred dinars that that /b one b is testifying, this one is not testifying. /b There is only one witness of each incident, which is not sufficient. b And the other /b i tanna /i , Rabbi Yehoshua ben Korḥa, holds that since b both /b witnesses b are testifying about one hundred dinars in general, /b the defendant is liable to pay the plaintiff one hundred dinars., b And if you wish, say /b that they disagree with regard to the interpretation of b a verse, as it is written: /b “And if anyone sins, hearing the voice of adjuration, b and he is a witness, whether he has seen or known, /b if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1).,The Gemara explains: b And it is taught /b in a i baraita /i with regard to the verse: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established” (Deuteronomy 19:15); b by inference, from that /b which b is stated /b in the verse: b A witness shall not rise up /b against a man, even without the word “one,” b do I not know that it is /b referring to b one /b witness? After all, the verse is written in the singular. Therefore, b what /b is the meaning when b the verse states /b explicitly: b “One /b witness”?, b This established a paradigm, /b a basis for the principle that in b every place /b in the Torah b where /b the word b “witness” is stated, /b it means that b there are two /b witnesses, b unless the verse specifies for you /b that it is referring to only b one /b witness., b And /b according to the first i tanna /i , b the Merciful One expresses it in the singular form, /b i.e., “witness” and not “witnesses,” b to say /b that they are not combined into a testimony of two witnesses b unless the two of them saw /b the incident transpire together b as one. And the other /b i tanna /i , Rabbi Yehoshua ben Korḥa, derives from the phrase: b “And he is a witness, whether he has seen or known,” /b that b in any case /b where one testifies about what he sees and knows, his testimony is valid.,The i baraita /i cited above teaches: b And /b furthermore, b their testimony does not stand in court unless the two of them testify /b together b as one. Rabbi Natan says: /b They need not testify together; rather, their testimonies are combined even if the judges b hear the statement of this /b witness b today, and when the other /b witness b comes tomorrow /b the judges b hear his statement. /b The Gemara asks: b With regard to what do they disagree? /b The Gemara answers: b If you wish, say /b that they disagree with regard to b logical reasoning, /b and b if you wish, say /b that they disagree with regard to the interpretation of b a verse. /b ,The Gemara elaborates: b If you wish, say /b that they disagree with regard to b logical reasoning, /b as one b Sage, /b the first i tanna /i , b holds /b that b when one witness comes /b to testify, b he comes to /b render the defendant liable to take b an oath. /b This is the i halakha /i when there is one witness against the defendant in a case of monetary law. b He does not come to /b render the defendant liable to pay b money, /b because for this two witnesses are necessary., b And the other /b i tanna /i , Rabbi Natan, responds: b Is that to say /b that b when they come together, /b they render the defendant ficially liable because b they testify with one mouth? /b Obviously they testify one after the other. b Rather, /b clearly it is the judges who b combine /b their two testimonies into one. b Here too, /b when the witnesses come to court at different times, b let /b the judges b combine /b their testimonies., b And if you wish, say /b that they disagree with regard to the interpretation of b a verse: “If he does not utter it, then he shall bear his iniquity” /b (Leviticus 5:1), |
|
183. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic law Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא | 26a. b And these are the rents /b of mourning b that may never be /b properly b mended: One who rends /b his garments b for /b the death b his father, or for his mother, or for his teacher who taught him Torah, or for /b the b i Nasi /i , or for /b the b president of the court; or upon /b hearing b evil tidings; or /b hearing God’s b name being blessed, /b which is a euphemism for hearing God’s name being cursed; b or when a Torah scroll has been burned; or upon /b seeing b the cities of Judea /b that were destroyed b or the /b destroyed b Temple or Jerusalem /b in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. /b ,The Gemara elaborates upon the i halakhot /i mentioned in this i baraita /i : b From where do we /b derive that one must rend his clothing for b his father, his mother, and his teacher who taught him Torah? As it is written /b with regard to the prophet Elijah, when he ascended to Heaven in a tempest: b “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” /b (II Kings 2:12). The Gemara interprets this verse as follows: b “My father, my father”; this /b comes to teach that one must rend his garments for the death of b his father or mother. “The chariots of Israel and their horsemen”; this /b comes to include also b one’s teacher who taught him Torah. /b ,The Gemara asks: b From where /b may it b be inferred /b that this is referring to one’s teacher? The Gemara explains: b As /b the verse b was translated by Rav Yosef: My teacher, my teacher, who was better for /b the protection of the b Jewish people with his prayers than /b an army with b chariots and horsemen. /b , b And from where do we /b derive that these rents b are never /b to be properly b mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” /b (II Kings 2:12). b From the fact that /b it b is stated: “And he rent them,” do I not know that /b he rent them b in two /b pieces? b Rather, /b when the verse adds that they were torn into two pieces, b it teaches that they must remain torn in two /b pieces b forever. /b Accordingly, this rent must never be properly mended., b Reish Lakish said to Rabbi Yoḥa: /b But isn’t b Elijah /b still b alive? /b Why, then, did Elisha rend his garments for him? b He said to him: Since it is written: “And he saw him no more” /b (II Kings 2:12), Elijah was b considered dead from /b Elisha’s perspective, and so Elisha rent his clothing for him.,§ b From where do we /b derive that one must rend his clothing for the death of the b i Nasi /i or /b the b president of the court and /b upon hearing b evil tidings? As it is written, /b when David heard about the defeat of Israel and the death of Saul and his sons: b “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” /b (II Samuel 1:11–12).,The Gemara explains how the aforementioned i halakhot /i are derived from the verse: b “Saul”; this is /b a reference to the b i Nasi /i , /b as Saul was king of Israel. b “Jonathan”; this is /b a reference to the b president of the court. “For the people of the Lord, and for the house of the Israel”; these are /b a reference to b evil tidings. /b , b Rav bar Shaba said to Rav Kahana: But /b perhaps you can b say /b that one need not rend his clothing b until all these /b calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. b He said to him: /b The repetition of the word “for”: b “For /b Saul,” b “for /b Jonathan,” and “for the people of the Lord” b divides the matter /b and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: b But do we /b actually b rend /b our clothing upon hearing b evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and /b Shmuel b did not rend /b his clothing?The Gemara answers: b They said /b that one must rend his clothing upon hearing evil tidings b only /b in a case where the calamity involved b the majority of the community /b of Israel b and resembles the incident that occurred /b when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: b Did King Shapur /b really b kill Jews? But didn’t King Shapur say to Shmuel: I have /b a blessing b coming to me, for I have never killed a Jew? /b The Gemara answers: King Shapur never instigated the killing of Jews; b there, /b however, b they brought it upon themselves, as Rabbi Ami said /b in an exaggerated manner: b Due to the noise of the /b harp b strings /b of b Mezigat Caesarea, the walls of Laodicea were breached, /b for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the i baraita /i : b From where do we /b derive that one must rend his garments b upon /b hearing God’s b name being blessed, /b i.e., cursed? b As it is written /b with regard to the blasphemous words said by Rab-shakeh: b “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” /b (II Kings 18:37)., b The Sages taught /b a i baraita /i with regard to this issue: Both b one who /b actually b hears /b the curse b and one who hears from the mouth of /b the one b who heard /b the curse b are obligated to rend /b their garments. b But the witnesses /b who testify against the person who uttered the blasphemy b are not obligated to rend /b their clothing when they testify as to what they heard b because they already rent /b their clothing b when they heard /b the curse the first time.,The Gemara asks: b What /b difference b does /b it make that they rent their garments b when they heard /b the curse the first time? b Didn’t they hear /b it again b now? /b The Gemara rejects this argument: b This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” /b (II Kings 19:1). This indicates that b the king rent /b his garments, b but /b those who reported the blasphemy to him b did not rend /b theirs, as they had already rent their garments the first time., b And from where do we /b derive that these rents b may not be /b properly b mended? This is derived /b by way of a verbal analogy between the verb b rending /b used here with regard to Hezekiah and the verb b rending /b used in the case of Elijah and Elisha.,§ b From where do we /b derive that one must rend his garments when b a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” /b (Jeremiah 36:23). With regard to the verse itself the Gemara asks: b What /b is meant by b “three or four leaves,” /b and why did he cut the book only at that point?,The Gemara explains: b They said to Jehoiakim: Jeremiah has written a book of Lamentations /b over the future downfall and destruction of Jerusalem. b He said to them: What is written in it? /b They read him the first verse: b “How does the city sit solitary” /b (Lamentations 1:1). b He said to them: I am king, /b and this does not apply to me. b They read him /b the second verse: b “She weeps sore in the night” /b (Lamentations 1:2). He said to them: b I am king, /b and this does not apply to me. They read him the third verse: b “Judah is gone into exile due to affliction” /b (Lamentations 1:3). He said to them: b I am king. /b They read to him: b “The ways of Zion do mourn” /b (Lamentations 1:4). He said to them: b I am king. /b These are the four leaves, or verses, that he read first.,They read him an additional verse: b “Her adversaries have become the chief” /b (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, b he said to them: Who said /b this? They said to him: This is the continuation of the verse: b “For the Lord has afflicted her for the multitude of her transgressions” /b (Lamentations 1:5). b Immediately, he cut out all the names /b of God b from /b the book b and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, /b neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). b By inference, /b this shows b that /b they b were required to rend /b their clothing when they saw this., b Rav Pappa said to Abaye: /b Perhaps you can b say /b that they should have rent their garments b due to the evil tidings /b contained in the scroll and not because of the destruction of the book? Abaye b said to him: Were they evil tidings at that time? /b This was a prophecy and not an account of current events., b Rabbi Ḥelbo said /b that b Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment /b that was damaged b and one for the writing, as it is stated: /b “Then the word of the Lord came to Jeremiah, b after the king had burned the scroll and the words” /b (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that b Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. /b Rabbi Abba b needed to relieve himself. He removed his phylacteries /b from his head and b placed them on the cushion /b on which he was sitting. b An ostrich came and wanted to swallow /b the phylacteries., b He said: Now, /b had it succeeded to swallow it, b I would have been obligated to make two rents. He said to him: From where do you /b derive b this? There was an incident in which I /b was involved b and I came before Rav Mattana /b asking what to do, b but he did not have /b an answer readily available. b I /b then b came before Rav Yehuda, and he said to me: Shmuel said as follows: They said /b that one is obligated to rend his clothing b only /b when a Torah scroll or some other sacred book is torn b by force, and it resembles the incident that occurred /b with Jehoiakim.,§ b From where do we /b derive that one must rend his garments upon seeing b the cities of Judea /b in ruin? b As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” /b (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction., b Rabbi Ḥelbo said /b that b Ulla Bira’a said /b that b Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” ( /b Isaiah 64:10), b and /b then b rends /b his garments.,It was taught in the i baraita /i : b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. And they raise a contradiction /b from another i baraita /i that states: Both b one who hears /b that Jerusalem is in ruin b and one who sees /b the destruction, b once he reaches /b Mount b Scopus [ i Tzofim /i ], rends /b his garments. b And he rends /b his garments b for the Temple separately and for Jerusalem separately. /b ,The Gemara answers: b This is not difficult. This /b i baraita /i , which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where b one reached the Temple first, /b before seeing the rest of Jerusalem, and saw it in ruin. b That /b i baraita /i , which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where b one reached Jerusalem first, /b and only afterward the Temple.,§ b The Sages taught /b the following i baraita /i : b And all of these /b rents, b one may tack them /b together with loose stitches, b and hem them, and gather them, and fix them /b with imprecise b ladder-like /b stitches. b But one may not mend them /b with precise stitches., b Rav Ḥisda said: /b |
|
184. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 71a. מטהר שבטים שבטו של לוי מטהר תחילה שנא' (מלאכי ג, ג) וישב מצרף ומטהר כסף וטיהר את בני לוי וזיקק אותם כזהב וככסף והיו לי"י מגישי מנחה בצדקה,אמר רבי יהושע בן לוי כסף מטהר ממזרים שנאמר וישב מצרף ומטהר כסף מאי מגישי מנחה בצדקה א"ר יצחק צדקה עשה הקב"ה עם ישראל שמשפחה שנטמעה נטמעה,גופא אמר רב יהודה אמר שמואל כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל בימי רבי בקשו לעשות בבל עיסה לארץ ישראל אמר להן קוצים אתם משימים לי בין עיני רצונכם יטפל עמכם ר' חנינא בר חמא,נטפל עמהם ר' חנינא בר חמא אמר להם כך מקובלני מר' ישמעאל בר' יוסי שאמר משום אביו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל,בימי רבי פנחס בקשו לעשות בבל עיסה לארץ ישראל אמר להם לעבדיו כשאני אומר שני דברים בבית המדרש טלוני בעריסה ורוצו כי עייל אמר להם אין שחיטה לעוף מן התורה,אדיתבי וקמעייני בה אמר להו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל נטלוהו בעריסה ורצו רצו אחריו ולא הגיעוהו ישבו ובדקו עד שהגיעו לסכנה ופירשו,א"ר יוחנן היכלא בידינו היא אבל מה אעשה שהרי גדולי הדור נטמעו בה סבר לה כר' יצחק דאמר ר' יצחק משפחה שנטמעה נטמעה,אמר אביי אף אנן נמי תנינא משפחת בית הצריפה היתה בעבר הירדן וריחקה בן ציון בזרוע עוד אחרת היתה וקירבה בן ציון בזרוע כגון אלו אליהו בא לטמא ולטהר לרחק ולקרב כגון אלו דידעין אבל משפחה שנטמעה נטמעה,תאנא עוד אחרת היתה ולא רצו חכמים לגלותה אבל חכמים מוסרים אותו לבניהם ולתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע כדתניא הריני נזיר אם לא אגלה משפחות יהיה נזיר ולא יגלה משפחות,אמר רבה בר בר חנה אמר ר' יוחנן שם בן ארבע אותיות חכמים מוסרין אותו לתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע דכתיב (שמות ג, טו) זה שמי לעולם לעלם כתיב רבא סבר למידרשיה בפירקא א"ל ההוא סבא לעלם כתיב,רבי אבינא רמי כתיב (שמות ג, טו) זה שמי וכתיב (שמות ג, טו) זה זכרי אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"י ונקרא באל"ף דל"ת,ת"ר בראשונה שם בן שתים עשרה אותיות היו מוסרין אותו לכל אדם משרבו הפריצים היו מוסרים אותו לצנועים שבכהונה והצנועים שבכהונה מבליעים אותו בנעימת אחיהם הכהנים תניא אמר רבי טרפון פעם אחת עליתי אחר אחי אמי לדוכן והטיתי אזני אצל כהן גדול ושמעתי שהבליע שם בנעימת אחיו הכהנים,אמר רב יהודה אמר רב שם בן ארבעים ושתים אותיות אין מוסרין אותו אלא למי שצנוע ועניו ועומד בחצי ימיו ואינו כועס ואינו משתכר ואינו מעמיד על מדותיו וכל היודעו והזהיר בו והמשמרו בטהרה אהוב למעלה ונחמד למטה ואימתו מוטלת על הבריות ונוחל שני עולמים העולם הזה והעולם הבא,אמר שמואל משמיה דסבא בבל בחזקת כשרה עומדת עד שיודע לך במה נפסלה שאר ארצות בחזקת פסול הן עומדות עד שיודע לך במה נכשרה ארץ ישראל מוחזק לפסול פסול מוחזק לכשר כשר,הא גופא קשיא אמרת מוחזק לפסול פסול הא סתמא כשר והדר תני מוחזק לכשר כשר הא סתמא פסול אמר רב הונא בר תחליפא משמיה דרב לא קשיא | 71a. b purifies /b the b tribes, /b i.e., clarifies their lineage, He will b purify /b that of b the tribe of Levi first, as it is stated /b with regard to the angel sent forth by God: b “And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer to the Lord offerings in righteousness” /b (Malachi 3:3)., b Rabbi Yehoshua ben Levi says: Money purifies i mamzerim /i . /b Money causes rich i mamzerim /i to become assimilated with Jews of unflawed lineage, since other families marry them despite their flawed lineage. In the future, God will not single them out as i mamzerim /i , b as it is stated: “And he shall sit as a refiner and purifier of silver,” /b which teaches that money, i.e., silver, purifies them. b What, /b then, is the connection to the next part of the verse: b “They that shall offer to the Lord offerings in righteousness”? Rabbi Yitzḥak says: The Holy One, Blessed be He, performed /b an act of b righteousness with the Jewish people /b by establishing b that a family that has become assimilated /b with Jews of unflawed lineage remains b assimilated. /b They are not removed from their tribe despite their flawed lineage.,§ With regard to b the /b matter b itself /b that was discussed earlier, the lineage of the Jews in various lands, b Rav Yehuda says /b that b Shmuel says: /b The lineage of residents of b all lands is muddled /b compared b to /b that of the residents of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b The Gemara relates: b In the days of Rabbi /b Yehuda HaNasi, b they sought to establish /b the lineage of the Jews in b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. /b In other words, the people of Eretz Yisrael wanted their lineage to be considered superior to that of the residents of Babylonia, so that if people from Eretz Yisrael would wish to marry Babylonians, they would have to investigate the lineage of the Babylonians. Rabbi Yehuda HaNasi was descended from Hillel, a Babylonian, so b he said to /b those who put forth this suggestion: b Are you placing thorns between my eyes? /b Do you wish to insult me? b If you wish, Rabbi Ḥanina bar Ḥama will join you /b and explain it to you., b Rabbi Ḥanina bar Ḥama joined them /b and b said to them: This /b is the tradition that b I received from Rabbi Yishmael, son of Rabbi Yosei, who says in the name of his father, /b who was from Eretz Yisrael: The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b ,The Gemara further relates with regard to the same issue: b In the days of Rabbi Pineḥas, they sought to establish /b the lineage of b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. He said to his servants: When I have said two statements in the house of study, pick me up on a stretcher and run, /b so that I will not be attacked for my statements. b When he entered /b the house of study b he said to /b those studying there: b Slaughter of a bird is not /b obligatory b by Torah law. /b , b While they were sitting and scrutinizing this /b novel i halakha /i , b he said to them: /b The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b His servants b picked him up on a stretcher and ran. /b Those that were in the house of study b pursued him but could not catch him. /b Nevertheless, b they sat and examined /b the lineage of various families in order to determine whether in fact the lineage of the residents of Eretz Yisrael was problematic, b until they reached /b powerful families. It was b dangerous /b to accuse them of flaws due to their power, b and they withdrew /b from their inspections., b Rabbi Yoḥa says /b as an oath: By the b Sanctuary! It is in our power /b to reveal the identity of a family that has a flawed lineage, b but what can I do, as the greatest of the generation are assimilated into it? /b Consequently, I will not reveal its name. The Gemara comments: Rabbi Yoḥa b holds in accordance with /b the opinion of b Rabbi Yitzḥak, as Rabbi Yitzḥak says: A family that has become assimilated /b remains b assimilated, /b and one should not reveal their flawed status., b Abaye said: We too learn /b in the mishna ( i Eduyyot /i 8:7): b There was a family /b known as b Beit HaTzerifa in Transjordan, and /b a person called b ben Tziyyon forcefully distanced it /b and proclaimed that its lineage was flawed, although its lineage was unflawed. b There was another /b one b that ben Tzion forcefully drew near, /b although its lineage was flawed. The mishna adds: Known families b such as these, Elijah comes to /b declare b impure and to /b declare b pure, to distance and to draw near. /b Abaye continues: When the mishna states: b Such as these, /b it means those b whose /b status b we know. But a family that has become assimilated, /b whose flawed lineage is unknown to the public, b has /b already b become assimilated, /b and not even Elijah will publicize its flaw.,The Sage b taught /b ( i Tosefta /i , i Eduyyot /i 3:4): b There was another /b family with flawed lineage, b but the Sages did not want to reveal its /b identity to all. b But the Sages transmit its /b name b to their children and to their students once every seven years, and some say twice every seven years, /b to prevent them from marrying into their family. b Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is taught /b in a i baraita /i ( i Tosefta /i , i Nazir /i 1:2): One who says: b I am hereby a nazirite if I do not reveal /b the names of b families /b of flawed lineage among the Jewish people, b he should be a nazirite and not reveal /b the identity of such b families. /b This shows that such information should be kept secret as much as possible.,§ The above statement, concerning a matter that the Sages transmitted privately and infrequently, leads the Gemara to teach a similar i halakha /i : b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: The Sages transmit /b the correct pronunciation of b the four-letter name /b of God b to their students once every seven years, and some say twice every seven years. Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is written: “This is My name forever [ i le’olam /i ]” /b (Exodus 3:15), which is b written /b so that it can be read b i le’alem /i , /b to hide. This indicates that the Divine Name must remain hidden. The Gemara relates: b Rava planned to expound /b and explain the proper way to say the name b in /b a public b discourse. A certain elder said to him: It is written /b so that it can be read b i le’alem /i , /b indicating that it must stay hidden., b Rabbi Avina raised a contradiction: It is written: “This is My name,” /b indicating that the name as written is that of God; b and it is written: “This is My remembrance” /b (Exodus 3:15), which indicates that it is not God’s actual name but merely a way of remembering His name. The explanation is as follows: b The Holy One, Blessed be He, said: Not as I am written am I pronounced. I am written with /b the letters b i yod /i , i heh /i , /b i vav /i , i heh /i , b while /b My name is b pronounced with /b the letters b i alef /i , i dalet /i , /b i nun /i , i yod /i ., b The Sages taught: Initially, /b the Sages b would transmit the twelve-letter name /b of God b to any person. When the uninhibited ones /b who used the name disrespectfully b increased, they would transmit it /b only b to discreet /b members b of the priesthood, and the discreet /b members b of the priesthood /b would pronounce the name during the Priestly Benediction. They would b conceal it /b by saying it b during the sweet /b melody b of their priestly brothers, /b so that it would not become publicly known. b It is taught /b in a i baraita /i : b Rabbi Tarfon, /b who was himself a priest, b said: /b On b one occasion I ascended after my mother’s brother to the platform /b to give the Priestly Benediction, b and I inclined my ear near the High Priest, and I heard him conceal the name during the sweet /b melody b of his priestly brothers. /b , b Rav Yehuda says /b that b Rav says: The forty-two-letter name /b of God b may be transmitted only to one who is discreet, and humble, and stands at /b at least b half his life, and does not get angry, and does not get drunk, and does not insist upon his rights /b but is willing to yield. There is no concern that such a person might reveal the name in a fit of anger or drunkenness. b And anyone who knows /b this name b and is careful with it and guards it in purity is beloved above and treasured below; and fear of him is cast upon the creatures; and he inherits two worlds, this world and the World-to-Come. /b ,§ The Gemara returns to the issue of lineage: b Shmuel says in the name of /b a certain b elder: /b A family in b Babylonia has a presumptive status of unflawed /b lineage b until it becomes known to you in what way it was /b rendered of b flawed /b lineage. Conversely, a family from b other lands has a presumptive status of flawed /b lineage b until it becomes known to you in what way it was /b rendered b unflawed. /b As for families in b Eretz Yisrael, /b one who b has a presumptive status of flawed /b lineage is of b flawed /b lineage, whereas one who b has presumptive status of unflawed /b lineage is of b unflawed /b lineage.,The Gemara is puzzled by this last statement: b This matter itself is difficult: /b First, b you said /b that a family that b has a presumptive status of flawed /b lineage is of b flawed /b lineage, indicating that a family with b unspecified /b status is of b unflawed /b lineage. b And then /b you b teach: /b A family that b has a presumptive status of unflawed /b lineage is of b unflawed /b lineage, indicating that a family with b unspecified /b status is of b flawed /b lineage. b Rav Huna bar Taḥalifa said in the name of Rav: /b This is b not difficult. /b |
|
185. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 50a. כאיסורו מה איסורו בכזית אף חזרתו בכזית,תניא ר' נתן אומר זה וזה כשתי ביצים ולא הודו לו חכמים,(זכריה יד, ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון מאי יקרות וקפאון,א"ר אלעזר זה אור שיקר בעולם הזה וקפוי לעולם הבא,ר' יוחנן אמר אלו נגעים ואהלות שיקרין הן בעוה"ז וקפויין הן לעולם הבא,ור' יהושע בן לוי אמר אלו בני אדם שיקרין הן בעולם הזה וקפויין הן לעוה"ב כי הא דרב יוסף בריה דר' יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר לו בני עולם ברור ראית ואנן היכי התם כי היכי דאיתו אנן הכא הכי איתינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין אדם יכול לעמוד במחיצתן,(ומאן) נינהו אילימא ר"ע וחביריו משום הרוגי מלכות ותו לא אלא הרוגי לוד,(זכריה יד, כ) ביום ההוא יהיה על מצלות הסוס קדש לה' מאי מצלות הסוס,א"ר יהושע בן לוי עתיד הקב"ה להוסיף על ירושלים עד שהסוס רץ ומציל,ר' אלעזר אמר כל מצילות שתולין לסוס בין עיניו יהיה קדש לה',ור' יוחנן אמר כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל יהיה קדש לה',בשלמא למאן דאמר כל ביזה שבזזו ישראל היינו דכתיב (זכריה יד, כ) והיה הסירות בבית ה' כמזרקים לפני המזבח אלא למ"ד בהנך תרתי מאי והיה הסירות בבית ה' מילתא אחריתי קאמר דמתעתרי ישראל ומתנדבי ומייתי,בשלמא למ"ד ביזה היינו דכתיב (זכריה יד, כא) ולא יהיה כנעני עוד בבית ה' צבאות אלא למ"ד הנך תרתי מאי ולא יהיה כנעני א"ר ירמיה אין כאן עני,וכנעני מנלן דאיקרי תגר דכתיב (בראשית לח, ב) וירא שם יהודה בת איש כנעני מאי כנעני אילימא כנעני ממש אפשר בא אברהם והזהיר את יצחק בא יצחק והזהיר את יעקב ויהודה אזיל ונסיב אלא אמר רבי שמעון בן לקיש בת גברא תגרא דכתיב (הושע יב, ח) כנען בידו מאזני מרמה ואיבעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ:,(זכריה יד, ט) והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד אטו האידנא לאו אחד הוא,אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא העולם הזה על בשורות טובות אומר ברוך הטוב והמטיב ועל בשורות רעות אומר ברוך דיין האמת לעולם הבא כולו הטוב והמטיב,ושמו אחד מאי אחד אטו האידנא לאו שמו אחד הוא,א"ר נחמן בר יצחק לא כעולם הזה העולם הבא העולם הזה נכתב ביו"ד ה"י ונקרא באל"ף דל"ת אבל לעולם הבא כולו אחד נקרא ביו"ד ה"י ונכתב ביו"ד ה"י,סבר רבא למדרשה בפירקא א"ל ההוא סבא לעלם כתיב,ר' אבינא רמי כתיב (שמות ג, טו) זה שמי לעלם וזה זכרי לדור דור אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"א ונקרא אני באל"ף דל"ת:, br br big strongהדרן עלך אלו עוברין /strong /big br br,מתני׳ big strongמקום /strong /big שנהגו לעשות מלאכה בערבי פסחים עד חצות עושין מקום שנהגו שלא לעשות אין עושין ההולך ממקום שעושין למקום שאין עושין או ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם | 50a. b is analogous to its prohibition. Just as its prohibition is /b only when it is the size of an b olive-bulk, so too, /b the requirement to b return it is /b only when it is the size of an b olive-bulk. /b ,Another opinion on this issue b was taught /b in a i baraita /i . b Rabbi Natan says: /b The minimum measure for both b this and that, /b leaven and sacrificial meat, is b two egg-bulks /b of prohibited material, b but the Rabbis did not agree with him. /b ,Incidental to the discussion of leaving Jerusalem and its surrounding area, the Gemara cites expositions of a prophetic passage, including a statement that God will eventually expand the boundaries of Jerusalem. The verse states: b “And it shall come to pass on that day that there shall not be light, /b but b heavy clouds [ i yekarot /i ] and thickness [ i vekippaon /i ]” /b (Zechariah 14:6). The Gemara asks: b What is /b the meaning of the expression b “ i yekarot vekippaon /i ”? /b , b Rabbi Elazar said: This is /b the b light /b currently provided by the sun, b which is significant /b [ b i yakar /i ] in this world and insignificant /b [ b i kafuy /i ] in the World-to-Come, /b when the moon will shine as brightly as the sun does now and the sun will be seven times brighter than it is currently., b Rabbi Yoḥa said: This /b expression refers to the tractates of b i Nega’im /i and i Oholot /i , which are weighty [ i yekarim /i ] /b owing to their difficulty b in this world, /b as they are among the most complex subjects, b but /b will be b easy [ i kefuyin /i ] in the World-to-Come, /b when people will be much wiser., b And Rabbi Yehoshua ben Levi said: These are people who are /b considered b important [ i yekarim /i ] in this world and unimportant /b [ b i kefuyim /i ] in the World-to-Come. /b This is b like /b the incident involving b Rav Yosef, son of Rabbi Yehoshua ben Levi, /b who b became ill and /b was about to b expire. When he returned /b to good health, b his father said to him: What did you see /b when you were about to die? b He said to him: I saw an inverted world. Those above, /b i.e., those who are considered important in this world, were b below, /b insignificant, while b those below, /b i.e., those who are insignificant in this world, were b above. He said to him: My son, you have seen a clear world. /b The world you have seen is the true world, as in that world people’s standings befit them. Rabbi Yehoshua ben Levi asked: b And where are we, /b the Torah scholars, b there? /b Rav Yosef responded: b Just as we are /b regarded b here, so are we /b regarded b there. /b ,Rav Yosef added: b And I heard that they were saying /b in that world: b Praiseworthy is the one who arrives here with his studies in hand. And I /b also b heard that they were saying: Those executed by the government /b enjoy such an exalted status that b no one can stand in their enclosure. /b ,The Gemara asks: b And who are these /b martyrs that Rav Yosef was referring to? b If you say /b that he was referring to b Rabbi Akiva and his colleagues, /b who were martyred, this cannot be: Is their elevated status b due /b only b to /b the fact that b they were martyred by /b the Roman b government and nothing more? /b These men were exceptional in their piety and sanctity during their lives as well. b Rather, /b it is referring to b the martyrs of Lod, /b Pappos and Luliyanos, who gave themselves up to be martyred for the sake of the Jewish people. They falsely admitted to killing the king’s daughter in order to prevent a harsh decree from being issued against the entire community. Although they were not known for exceptional piety before that event, they are considered to be extremely holy due to their martyrdom.,The Gemara continues to expound the section of the book of Zechariah cited above. The verse states: b “On that day there shall be upon the bells of the horses [ i metzillot hasus /i ]: Holy unto the Lord” /b (Zechariah 14:20). The Gemara asks: b What is /b the meaning of the expression b i metzillot hasus /i ? /b , b Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend Jerusalem /b by b as much as /b the distance that b a horse can run /b the entire time b it casts a shadow [ i metzeil /i ]. /b Jerusalem will be so large that a horse running from one side of the city in the morning will not arrive at the other end of the city until midday, when its shadow will have disappeared., b Rabbi Elazar said: All /b decorative b bells [ i metzillot /i ] that one hangs between the eyes of a horse will be sanctified to God, /b i.e., they will be consecrated for the Temple treasury., b And Rabbi Yoḥa said: All spoils that the Jewish people /b will b take /b from gentiles who wage war against them, b up to the time a horse runs and casts a shadow [ i metzeil /i ], /b i.e., half a day, b will be sanctified for God. /b ,The Gemara asks: b Granted, according to the one who said /b that this expression refers to b all spoils that the Jewish people /b will b take, this is as it is written /b in the continuation of the verse, which mentions additional treasure donated to the Temple: b “And the pots in the Lord’s house shall be like the basins before the altar.” However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of: b “And the pots in the Lord’s house”? /b The Gemara explains that according to these opinions the verse b is saying something else: /b It is prophesying that in the future b the Jewish people will become wealthy and bring donations /b to the Temple.,The Gemara goes on to ask: b Granted, according to the one who said /b that this expression refers to b spoils, this is as it is written /b in the next verse: b “And /b on that day b there shall no longer be a merchant [ i kena’ani /i ] in the house of the Lord of hosts” /b (Zechariah 14:21), as he will no longer be needed. b However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of the expression: b “There shall no longer be a merchant”? Rabbi Yirmeya said: /b The word i kena’ani /i is in fact a contraction of the phrase: b There is no poor person here [ i ein kan ani /i ]. /b In other words, there will no longer be poor people, and therefore the Jews themselves will be able to donate whatever is needed in the Temple (Maharsha)., b And from where do we /b derive b that a merchant can be called a i kena’ani /i ? As it is written: “And Judah saw there the daughter of a certain i kena’ani /i … /b and he took her, and went in unto her” (Genesis 38:2). b What is /b the meaning of the word b i kena’ani /i /b in this context? b If you say /b it refers to b an actual Canaanite, is it possible that Abraham warned Isaac /b not to marry a Canaanite woman, and b Isaac warned Jacob /b to the same effect, b and /b nonetheless b Judah went and married /b a Canaanite woman? b Rather, Rabbi Shimon ben Lakish said: /b She was b the daughter of a merchant, as it is written: “As for the merchant [ i kena’an /i ], the balances of deceit are in his hand. He loves /b to oppress” (Hosea 12:8). b And if you wish, say /b instead that this meaning of the word can be understood from the following verse, which describes Tyre: b “Whose traders are princes, whose merchants [ i kieha /i ] are the honorable of the earth” /b (Isaiah 23:8).,The Gemara cites another verse from the prophecy at the end of the book of Zechariah: b “And the Lord shall be King over all the earth, on that day shall the Lord be one and His name one” /b (Zechariah 14:9). The Gemara asks: b Is that to say that now He is not one? /b , b Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world. /b In b this world, upon good tidings one recites: Blessed…Who is good and does good, and over bad tidings one recites: Blessed…the true Judge. In the World-to-Come /b one will b always /b recite: b Blessed…Who is good and does good. /b There will be only one mode of blessing God for tidings.,The verse states: “On that day shall the Lord be one b and His name one.” /b The Gemara asks: b What /b is the meaning of the word b one /b in this context? b Is that to say that now His name is not one? /b , b Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, /b God’s name that b is written with /b the letters b i yod /i /b and b i heh /i is read /b as i Adonai /i , which begins with the letters b i alef /i /b and b i dalet /i . /b God’s name is not pronounced in the same way as it is written. b However, in the World-to-Come it will all be one, /b as God’s name will be both b read with /b the letters b i yod /i /b and b i heh /i and written with /b the letters b i yod /i /b and b i heh /i . /b , b Rava thought to expound /b upon the correct punctuation and enunciation of the name of God during his public b lecture /b before one of the Festivals. b A certain old man said to him: /b The word b forever is written /b in the verse: “This is My name forever [ i le’olam /i ]” (Exodus 3:15) without the letter i vav /i , such that it can be read i le’alem /i , to conceal, meaning that the name should be concealed., b Rabbi Avina raised a contradiction: It is written /b in the verse: b “This is My name forever,” /b implying a requirement to conceal the name of God, and in the very next phrase it states: b “And this is My memorial unto all generations” /b (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, b the Holy One, Blessed be He, said: I, /b i.e., My name, is b not read as I am written. I am written with /b the letters b i yod /i /b and b i heh /i , and I am read with /b the letters b i alef /i /b and b i dalet /i . /b ,, strong MISHNA: /strong In b a place where /b the people were b accustomed to perform labor on Passover eve until midday, one /b may b do /b so on that day. In b a place where /b the people were b accustomed not to perform /b labor, b one /b may b not do /b so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one b travels from a place where /b people b perform /b labor on Passover eve b to a place where /b people b do not perform /b labor, b or from a place where /b people b do not perform /b labor on Passover eve b to a place where /b people b perform /b labor, the Sages b impose upon him the stringencies of /b both b the place from which he left and the stringencies of the place to which he went. /b In both cases, he may not perform labor. |
|
186. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 244, 247| 20b. רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר' יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה' ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו',ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו' תנא | 20b. Rabbi Yishmael, son of Rabbi Yosei, explained: b It is /b only b Rabbi Ḥanina /b who is permitted to examine the blood in this fashion, b as he is wise, /b but b everyone /b else b is not so wise /b that they can successfully perform the examination without water., b Rabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see blood /b for a halakhic examination. When b I would /b examine blood and b deem /b it b impure, he would deem /b it b pure, /b and when b I would deem /b it b pure, he would deem /b it b impure. /b Conversely, b Rabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood, /b as I reason to myself: b If Rabbi Ḥanina, who is humble, places himself into /b a situation of b uncertainty and sees /b various types of blood to determine their status, should b I, /b who am not nearly as humble, b not see /b blood for an examination?, b Rabbi Zeira says: The /b complex b nature /b of the residents b of Babylonia causes me not to see blood /b for a halakhic examination, b as I say /b to myself: Even matters b involving the /b complex b nature /b of people b I do not know; /b can I then claim that b I know /b about matters b of blood? /b ,The Gemara asks: b Is this to say that /b the b matter /b of the appearance of blood b is dependent on the nature /b of people, i.e., that it changes in accordance with their nature? b But Rabba is /b an example of someone b who knew about the /b complex b nature /b of the people of Babylonia, b and /b yet b he did not know /b how to distinguish between different types b of blood. /b The Gemara answers: Rabbi Zeira took this factor into account and b said /b to himself: b All the more so; if Rabba, who knew about the /b complex b nature /b of these people, nevertheless b would not see blood, /b should b I, /b who am unknowledgeable about the nature of these people, b see /b blood for examination?,The Gemara relates that b Ulla happened /b to come b to Pumbedita, /b where b they brought blood before him /b for an examination, b but he would not see /b it, as b he said: If Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom, b when he would happen /b to come b to the locale of Rabbi Yehuda, he would not see blood, shall I see blood /b here?,The Gemara asks: b And why would they call /b Rabbi Elazar b the master of Eretz Yisrael /b in wisdom? The Gemara explains that there was an incident b involving a certain woman who brought blood before Rabbi Elazar /b for examination, and b Rabbi Ami was sitting before him. /b Rabbi Ami observed that Rabbi Elazar b smelled /b the blood and b said to /b the woman: b This is blood of desire, /b i.e., your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. b After /b the woman b left /b Rabbi Elazar’s presence, b Rabbi Ami caught up with her /b and inquired into the circumstances of her case. b She said to him: My husband was /b absent b on a journey, and I desired him. /b Rabbi Ami b read /b the following verse b about /b Rabbi Elazar: b “The counsel of the Lord is with those who fear Him; /b and His covet, to make them know it” (Psalms 25:14), i.e., God reveals secret matters to those who fear Him.,The Gemara further relates that b Ifera Hurmiz, the mother of King Shapur, sent blood before Rava /b for examination, as she sought to convert and was practicing the i halakhot /i of menstruation. At that time b Rav Ovadya was sitting before /b Rava. Rav Ovadya observed that Rava b smelled /b the blood and later b said to /b the woman: b This is blood of desire. She said to her son: Come /b and b see how wise the Jews /b are, as Rava is correct. Her son b said to her: Perhaps /b Rava was b like a blind man /b who escapes b from a chimney, /b i.e., it was a lucky guess.,Ifera Hurmiz b then sent /b Rava b sixty /b different types of b blood, /b some impure and others pure, b and /b with regard to b all of them /b Rava accurately b told her /b their origin. The Gemara adds: b That last /b sample of blood sent by Ifera Hurmiz b was blood of lice, and /b Rava b did not know /b what it was. He received b support /b in this b matter /b in the form of heavenly guidance, as he unwittingly b sent her /b as a gift b a comb for killing lice. She said /b in exclamation: b Jews, you /b must b dwell in the chamber of /b people’s b hearts. /b ,§ The Gemara cites more statements of the Sages with regard to the examination of blood. b Rav Yehuda says: At first I would see blood, /b i.e., perform examinations of blood, but I changed my conduct b when the mother of my son Yitzḥak, /b i.e., my wife, b said to me /b that she acts as follows: With regard to b this first drop /b of blood that I see, b I do not bring it before the Sages, because it is not pristine /b blood, i.e., other substances are mixed with it. After hearing this, I decided b I /b would b no /b longer b see /b blood, as it is possible that the first drop, which I do not get to see, was impure.,Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e., at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine b whether she is ritually impure or pure, I certainly see /b this blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.,§ The Gemara relates that b Yalta, /b Rav Naḥman’s wife, b brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then brought /b it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. /b ,The Gemara asks: b But how could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure; /b if one halakhic authority b deemed /b a matter b prohibited, another /b halakhic authority b is not allowed to deem /b it b permitted? /b ,The Gemara explains that b initially /b Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when /b Yalta b said to him: Every day /b that I bring blood b of this kind /b of color to Rabba bar bar Ḥana b he deems me pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b deemed her pure. /b ,The Gemara asks: b But /b are people b deemed credible /b to present claims such as the one presented by Yalta? The Gemara answers: b Yes; and /b likewise b it is taught /b in a i baraita /i : b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it /b before it could be examined., b A dilemma was raised before /b the Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance b like this, so-and-so, the halakhic authority, deemed /b it b pure, what is /b the i halakha /i ? Is she deemed credible concerning its status?,The Gemara suggests: b Come /b and b hear /b a resolution to this dilemma from the i baraita /i cited above: b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it. /b This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: b There /b it b is different, as /b in that case the blood b is not before her, /b and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.,The Gemara further suggests: b Come /b and b hear /b the incident cited above, b as Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure; /b she then brought it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. And /b the Gemara asked: b How could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure? /b , b And we say /b in response that initially Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when she said to him that every day /b that she brings blood b of this kind /b of color to Rabba bar bar Ḥana b he deems her pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b then deemed her pure. Evidently, /b when a woman issues claims with regard to blood that is presented, b we deem her /b claims b credible. /b ,The Gemara answers: That incident does not provide proof, as b Rav Yitzḥak, son of Rav Yehuda, relied on his studies /b in his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.,§ The Gemara further relates: b Rabbi /b Yehuda HaNasi once b saw /b a woman’s b blood at night and deemed /b it b impure. He /b again b saw /b that blood b in the day, /b after it had dried, b and deemed /b it b pure. /b He b waited one hour /b and then b deemed /b it b impure again. /b It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then b said: Woe is me! Perhaps I erred /b by declaring the blood impure, as based on its color it should be pure.,The Gemara questions this statement: b Perhaps I erred? He certainly erred, as it is taught /b in a i baraita /i that b a halakhic authority may not say: If /b the blood b were moist it would certainly have been impure, /b and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.,The Gemara explains that the incident did not unfold as initially assumed. b Rather, /b Rabbi Yehuda HaNasi examined the blood three times, as he b said: A judge has only what his eyes see /b as the basis for his ruling. b Initially, /b Rabbi Yehuda HaNasi b established the presumptive status /b of the blood b as ritually impure, /b but b when he saw in the morning that /b its color had b changed, he said: It was definitely pure /b last night as well, b and only /b because it was b at night /b I thought that it was impure, b because it could not be seen well. /b Subsequently, b when he saw /b after a short while b that /b its color b again changed, /b Rabbi Yehuda HaNasi b said: This /b blood b is impure, and it is gradually becoming lighter /b as its color fades.,With regard to the manner in which the Sages would examine blood, the Gemara relates that b Rabbi /b Yehuda HaNasi b would examine /b blood b by candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examine /b blood b between the pillars /b of the study hall even b on a cloudy day, /b despite the fact that it was not very light there. b Rav Ami bar Shmuel says: And /b in b all these /b cases, b one examines /b blood b only between sunlight and shade. Rav Naḥman /b says that b Rabba bar Avuh says: /b One stands b in /b a place lit by the b sun, and /b he conducts the examination b under the shadow of his hand, /b i.e., he places his hand over the blood. In this manner the color of the blood can be best discerned.,§ The mishna states: b And /b what is the color that is b like diluted /b wine that is impure? It is specifically when the dilution consists of b two parts /b water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages b taught /b in a i baraita /i : |
|
187. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 95| 28a. חוץ מבשבועה ובית הלל אומרים אף בשבועה,בית שמאי אומרים לא יפתח לו בנדר ובית הלל אומרים אף יפתח לו בית שמאי אומרים במה שהוא מדירו ובית הלל אומרים אף במה שאינו מדירו,כיצד אמר לו אמור קונם אשתי נהנית לי ואמר קונם אשתי ובני נהנין לי בית שמאי אומרים אשתו מותרת ובניו אסורין ובית הלל אומרים אלו ואלו מותרין:, big strongגמ׳ /strong /big והאמר שמואל דינא דמלכותא דינא,אמר רב חיננא אמר רב כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמר במוכס העומד מאליו:,שהן של בית המלך ואף על פי שאינן של בית המלך: היכי נדר אמר רב עמרם אמר רב באומר יאסרו פירות העולם עלי אם אינן של בית המלך,כיון דאמר יאסרו איתסרו עליה כל פירי עלמא באומר היום אי דאמר היום לא מקבל מיניה מוכס,באומר בלבו היום ומוציא בשפתיו סתם ואף על גב דסבירא לן דברים שבלב אינם דברים לגבי אונסין שאני:,בית שמאי אומרים בכל וכו' בית שמאי אומרים במה שהוא מדירו ובית הלל אומרים אף בשאינו מדירו כיצד אמר לו קונם אשתי נהנית לי ואמר קונם אשתי ובני נהנין לי בית שמאי אומרים אשתו מותרת ובניו אסורין ובית הלל אומרים אלו ואלו מותרין:,אמר רב הונא תנא בית שמאי אומרים לא יפתח לו בשבועה ובית הלל אומרים אף יפתח לו בשבועה לבית שמאי בשבועה הוא דלא יפתח לו הא בנדר יפתח לו והא תנן בית שמאי אומרים לא יפתח לו בנדר,ותו מיפתח הוא דלא יפתח לו בשבועה הא מידר נדר בשבועה והתנן בית שמאי אומרים בכל נודרין חוץ מבשבועה,תנא מתניתין בנדר להודיעך כחן דבית שמאי תנא ברייתא בשבועה להודיעך כחן דבית הלל,רב אשי אמר הכי קתני בית שמאי אומרים אין שאלה בשבועה ובית הלל אומרים יש שאלה בשבועה:, big strongמתני׳ /strong /big הרי נטיעות האלו קרבן אם אינן נקצצות טלית זו קרבן אם אינה נשרפת יש להן פדיון הרי נטיעות האלו קרבן עד שיקצצו טלית זו קרבן עד שתשרף | 28a. b except for by /b taking of b an oath, /b due to its more stringent nature. b And Beit Hillel say: /b One may mislead them b even by /b taking b an oath. /b , b Beit Shammai say: /b When negotiating with a robber, b one should not initiate by /b taking b a vow for him /b unless the robber does not believe his claim, in which case he may take a vow to reinforce his words. b And Beit Hillel say: He may even initiate /b by taking a vow b to him. Beit Shammai say: /b One may take a vow only b about that which /b the robber b compels him to take a vow /b but may not add to it. b And Beit Hillel say: /b One may take a vow b even about that which he does not compel him to take a vow. /b ,The mishna explains the previous statement: b How /b so? If the extortionist b said to him /b that he should b say: Benefiting from me is i konam /i for my wife /b if the vow is not true, b and he said: Benefiting from me is i konam /i for my wife and my children, Beit Shammai say: His wife is permitted /b to benefit from him, since the extortionist demanded that he take that vow, b but his children, /b whom he added of his own accord, b are prohibited /b from benefiting from their father. b And Beit Hillel say: Both these and those are permitted /b to benefit from him., strong GEMARA: /strong The Gemara asks, concerning the mishna’s statement that one may take a vow to tax collectors: b But didn’t Shmuel say: The law of the kingdom is the law, /b i.e., there is a halakhic principle that Jews must obey the laws of the state in which they live? Since one must pay the tax determined by the kingdom, how did the Sages permit one to lie in order to avoid paying?, b Rav Ḥina said /b that b Rav Kahana said /b that b Shmuel said: /b The mishna is referring b to a tax collector who has no fixed amount /b for collection established by the kingdom, but rather collects the tax arbitrarily. Therefore, this case is not included in the law of the kingdom. A Sage b of the school of Rabbi Yannai said: /b The mishna is referring b to a tax collector who establishes himself /b as such b independently /b and was not appointed by the kingdom.,§ The mishna states: He may also take a vow to them b that /b his produce b belongs to the house of the king, although it does not belong to the house of the king. /b The Gemara asks: b How /b does he b take a vow /b in this way? b Rav Amram said /b that b Rav said: /b This is a case b where he said: The produce of the world should be forbidden to me if /b this produce b does not belong to the house of the king. /b ,The Gemara asks: b Since he said /b that the produce of the world b shall be forbidden /b to him, shouldn’t b all the produce of the world is forbidden to him, /b as this produce did not belong to the house of the king? The Gemara answers: This is a case b where he says: /b They shall be forbidden to me only b today. /b The Gemara wonders: b If he says: Today, the tax collector will not accept it /b as a vow, since it is not difficult to avoid eating produce for one day. Therefore, he may still be suspected of lying.,The Gemara answers: This is a case b where he says: Today, in his heart but verbalizes /b the vow in b an unspecified /b manner. b And although we hold /b that unspoken b matters that /b remain b in the heart are not /b significant b matters /b and are not taken into consideration, b with regard to circumstances beyond /b one’s b control it is different, /b and he is permitted to rely on the mental stipulation that he added in order to limit the duration of the prohibition effected by the vow.,§ The mishna states: b Beit Shammai say /b that they may take a vow in such a case b using every /b means of vowing except for an oath, while Beit Hillel say they may take a vow even using an oath. b Beit Shammai say: /b One may vow only b about that which /b the extortionist b compels him to take a vow /b but may not add to it. b And Beit Hillel say: /b One may take a vow b even about that which he does not compel him to take a vow. How /b so? If the extortionist b said to him /b that he should b say: Benefiting from me is i konam /i for my wife /b if the vow is not true, b and he said: Benefiting from me is i konam /i for my wife and my children, Beit Shammai say: His wife is permitted /b to benefit from him, since the extortionist demanded that he take that vow, b but his children, /b whom he added of his own accord, b are prohibited /b from benefiting from their father. b And Beit Hillel say: Both these and those are permitted /b to benefit from him., b Rav Huna said /b that a Sage b taught: Beit Shammai say /b that b one may not initiate by /b taking b an oath to him /b unless the extortionist does not believe his claim, b and Beit Hillel say: He may even initiate by /b taking b an oath to him. /b The Gemara asks: A precise analysis of the wording indicates that b according to Beit Shammai it is /b only b by /b taking b an oath to him that one may not initiate, but one may initiate by /b taking b a vow to him. /b Rav Huna asks: b But didn’t we learn /b in the mishna that b Beit Shammai say: He may not initiate by /b taking b a vow to him? /b ,Rav Huna asks another question: b And furthermore, /b a precise analysis of the wording indicates that b he may not initiate by /b taking b an oath to him, but he may certainly vow with an oath /b if the tax collector insists on it; b but didn’t we learn /b in the mishna that b Beit Shammai say: They may take a vow /b in such a case b using every /b means of vowing in order to mislead them b except for by taking an oath, /b which indicates that one may not take an oath even if he does not initiate with one?,The Gemara resolves the contradiction: b The mishna taught /b the i halakha /i that b pertains to a vow to convey to you the far-reaching nature of /b the opinion of b Beit Shammai, /b who say that one may not initiate even with a vow. However, b the i baraita /i taught /b the i halakha /i that b pertains to an oath to convey to you the far-reaching nature of /b the opinion of b Beit Hillel, /b who maintain that initiating even with an oath is permitted. It is apparent that according to Beit Shammai one may not initiate with a vow and may not take an oath at all. Therefore, the i baraita /i cannot be used to infer Beit Shammai’s opinion concerning oaths., b Rav Ashi said /b the following to resolve the contradiction: b This is what /b it b is teaching: /b The i baraita /i does not refer to a vow taken in the case of robbers or tax collectors. Rather, the dispute focuses on an entirely different topic: b Beit Shammai say /b that b there is no /b allowance for b a request /b for dissolution b of an oath, /b and the statement: He may not initiate, relates to a halakhic authority who seeks an opening to dissolve an oath. b And Beit Hillel say there is /b an allowance for b a request /b for dissolution b of an oath. /b , strong MISHNA: /strong If one sees his property in danger of being destroyed, and takes a vow stating, for example: b These saplings are /b like b an offering if they are not cut /b down, or: b This garment is /b like b an offering if it is not burned, /b these items are consecrated if the saplings remain standing or if the garment is not burned. In addition, b they are subject to /b the possibility of b redemption /b just as other items consecrated for maintece of the Temple may be redeemed. But if one said: b These saplings are /b like b an offering until they are cut /b down, or: b This garment is /b like b an offering until it is burned, /b |
|
188. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 372| 97b. למימרא דמחייב רבי אתולדה במקום אב,והתניא רבי אומר דברים הדברים אלה הדברים אלו ל"ט מלאכות שנאמרו למשה בסיני,אמר ליה רב יוסף מר אהא מתני לה וקשיא ליה דרבי אדרבי אנן אדרבי יהודה מתנינן ולא קשיא לן,דתניא מרה"י לרשות הרבים ועבר ארבע אמות ברה"ר רבי יהודה מחייב וחכמים פוטרין,אמר רב יהודה אמר שמואל מחייב היה רבי יהודה שתים אחת משום הוצאה ואחת משום העברה דאי ס"ד חדא הוא דמחייב מכלל דרבנן פטרי לגמרי הא אפיק לה מרה"י לרה"ר ממאי דילמא לעולם אימא לך ר' יהודה חדא הוא דמחייב ורבנן פטרי לגמרי והיכי משכחת לה כגון דאמר עד דנפקא ליה לרה"ר תנוח,ובהא קמיפלגי דר' יהודה סבר אמרינן קלוטה כמה שהונחה ואיתעבידא ליה מחשבתו ורבנן סברי לא אמרינן קלוטה כמה שהונחה ולא איתעבידא ליה מחשבתו אבל אתולדה במקום אב לא מחייב רבי יהודה,לא ס"ד דתניא רבי יהודה מוסיף אף השובט והמדקדק אמרו לו שובט הרי הוא בכלל מיסך מדקדק הרי הוא בכלל אורג מאי לאו דעבדינהו לתרווייהו בהדי הדדי וש"מ מחייב היה רבי יהודה אתולדה במקום אב,ממאי דילמא לעולם דעבדה להא לחודה והא לחודה ורבי יהודה אתולדה במקום אב לא מחייב ובהא קמיפלגי דר' יהודה סבר הני אבות נינהו ורבנן סברי הני תולדות נינהו,תדע דקתני רבי יהודה מוסיף אי אמרת בשלמא אבות מאי מוסיף מוסיף אבות אלא אי אמרת תולדות מאי מוסיף איתמר נמי רבה ורב יוסף דאמרי תרוייהו לא חייב רבי יהודה אלא אחת,א"ל רבינא לרב אשי ולמאי דסליק אדעתין מעיקרא דמחייב היה ר' יהודה שתים אי להכא קבעי לה להכא לא קבעי לה אי להכא קבעי לה להכא לא קבעי לה אמר ליה באומר כל מקום שתרצה תנוח:,פשיטא נתכוון לזרוק שמנה וזרק ארבע הרי כתב שם משמעון נתכוון לזרוק ארבע וזרק שמנה מהו מי אמרינן הא אפיק ליה או דילמא היכא דבעי הא לא נח ולאו היינו דאמר ליה רבינא לרב אשי וא"ל באומר כל מקום שתרצה תנוח,ודקאמרת הרי כתב שם משמעון מי דמי התם כמה דלא כתיב שם לא מכתיב ליה שמעון הכא כמה דלא זריק ארבע לא מיזדרקי ליה תמני:,תנו רבנן הזורק מרשות הרבים לרה"ר ורשות היחיד באמצע ד' אמות חייב | 97b. b Is that to say /b that b Rabbi /b Yehuda HaNasi b deems /b one b liable /b for b a subcategory /b of prohibited labor when performed b with a primary category /b of prohibited labor? After all, carrying out and carrying in constitute a primary category of prohibited labor and its subcategory., b Wasn’t it taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says /b that Shabbat is mentioned in the verse: “These are the things [ i eleh hadevarim /i ] that God has commanded to perform them” (Exodus 35:1)? Several points are derived from the superfluous emphases in this verse. The Torah could simply have stated: This is a thing [ i davar /i ]. When it states b things [ i devarim /i ] /b in the plural, it teaches at least two points. The addition of the definite article the in the term b the things [ i hadevarim /i ] /b adds at least a third point. The numerological value of letters of the word i eleh /i , which are i alef /i , one; i lamed /i , thirty; and i heh /i , five, is thirty-six. The phrase: b These are the things, /b alludes to three plus thirty-six derivation, i.e., the b thirty-nine prohibited labors that were stated to Moses at Sinai. /b Since Rabbi Yehuda HaNasi maintains that there are a fixed number of primary categories of labor, he would certainly hold a person liable for the primary categories but not for the subcategories. , b Rav Yosef said to him: The Master taught /b Rav Yehuda’s statement b with regard to this, and /b consequently, b he /b encounters b a difficulty. /b One statement of b Rabbi /b Yehuda HaNasi contradicts another statement of b Rabbi /b Yehuda HaNasi. b We learn /b the statement of Rav Yehuda b with regard to the /b opinion of b Rabbi Yehuda, and /b therefore b there is no difficulty for us. /b , b As it was taught /b in a i baraita /i : With regard to one who threw an object b from the private domain to the public domain, and it traveled four cubits in the public domain, Rabbi Yehuda deems /b him b liable and the Rabbis deem /b him b exempt. /b , b Rav Yehuda said /b that b Shmuel said: Rabbi Yehuda would deem him liable /b to bring b two /b sin-offerings in this case, b one for carrying out /b from the private domain into the public domain b and one for carrying /b the object four cubits through the public domain. The Rabbis deem him exempt for carrying four cubits in the public domain. And it must be interpreted that way b because if it would enter your mind /b to say that Rabbi Yehuda b deems /b him b liable /b to bring only b one /b sin-offering, b by inference, the Rabbis deem /b him b completely exempt. /b How is that possible? Didn’t b he carry /b an object out b from the private domain into the public domain? /b This proof is rejected: b And from where /b do you draw that conclusion? b Perhaps I could actually say to you /b that b Rabbi Yehuda deems /b him b liable /b to bring b one /b sin-offering b and the Rabbis deem /b him b completely exempt, and how do you find that /b circumstance? In a case b where he said: /b My intention is that b as soon it, /b the object, b goes out into the public domain it will /b immediately b come to rest. /b , b And they disagree with regard to this: Rabbi Yehuda maintains /b that b we say: An object in airspace is considered at rest, and /b therefore b his intention was fulfilled. /b As soon as the object enters the airspace of the public domain it is considered to have come to rest. b And the Rabbis maintain /b that b we do not say: An object in airspace is considered at rest, and /b therefore b his intention was not fulfilled /b and he is exempt. b However, Rabbi Yehuda does not hold /b one b liable /b for b a subcategory /b of labor performed together with b a primary category /b of labor.,The Gemara rejects this explanation: b It could not enter your mind /b to say so, b as it was taught /b in a i baraita /i : b Rabbi Yehuda adds even lining up /b the threads of the warp b and beating /b the threads of the woof to the list of primary categories of labor. The Rabbis b said to him: Lining up /b is a subcategory b subsumed under /b the primary category of b stretching /b the threads of the warp within the loom, and b beating is subsumed under /b the primary category of b weaving. Is this not /b referring to a case where b one performed both /b lining up and beating b together, and learn from it /b that b Rabbi Yehuda deems /b one b liable /b for both b a subcategory /b and b a primary category /b of labor when they are performed together?,The Gemara rejects this proof: b And from where /b do you draw that conclusion? b Perhaps /b it is b actually /b referring to a case where b one performed this /b action b alone and this /b action b alone, and Rabbi Yehuda does not deem /b one b liable for a subcategory /b of labor performed together with b a primary category /b of labor. b And /b Rabbi Yehuda and the Rabbis b disagree with regard to this. Rabbi Yehuda maintains /b as follows: b These /b actions of lining up and beating b are /b additional b primary categories /b of labor, b and the Rabbis maintain /b as follows: b These are subcategories. /b , b Know /b that this is so, b as /b the i baraita /i b teaches: Rabbi Yehuda adds. /b The Gemara explains this quote from the i baraita /i : b Granted, if you say /b that Rabbi Yehuda meant that these are b primary categories /b of labor, b what /b is the meaning of: b He adds? /b It means b he adds primary categories /b of labor. b However, if you say /b that he meant that these are b subcategories, what /b is the meaning of: b He adds? It was also stated /b that it was b Rabba and Rav Yosef who both said: Rabbi Yehuda deemed /b him b liable /b to bring b only one /b sin-offering., b Ravina said to Rav Ashi: And according to what originally entered our mind /b that b Rabbi Yehuda deemed /b him b liable /b to bring b two /b sin-offerings, how could he be liable for both carrying out from the private domain and for carrying four cubits in the public domain? b If one /b only b wanted /b the object to land b here /b at the beginning of the public domain, b he did not want /b it to land b here, /b four cubits into the public domain. Conversely, b if one /b only b wanted /b the object to land b here, /b four cubits into the public domain, b he did not want /b it to land b here, /b at the beginning of the public domain. Rav Ashi b said to /b Ravina: It is possible in a case where b one says: Any place that it wants to /b come to rest, let it come to b rest. /b One indicated that his intention would be fulfilled wherever the thrown object lands.,Concerning throwing an object on Shabbat from one domain to another and within a single domain, the Gemara raises several issues with regard to intention when throwing. It is b obvious /b that b one who intended to throw /b an object b eight /b cubits in a public domain b and /b actually b threw /b it only b four /b cubits is liable b because /b that case is similar to a case where b one wrote /b the word b i shem /i , /b the first two letters b of /b the name b Shimon. /b In the case of writing i shem /i , the individual performed the prohibited labor of writing a two-letter word, even though he did not complete the word that he originally intended to write. The question is as follows: b What /b is the i halakha /i if b one intended to throw /b an object b four /b cubits b and threw /b it b eight? Do we say he did /b indeed b carry /b the object, b or perhaps /b we say that ultimately the object b did not land where he wanted /b it to land? b But /b is b that not /b precisely what b Ravina said to Rav Ashi, /b as mentioned above? b And /b Rav Ashi b said /b in response that it is referring to a case b where one says: Any place that it wants to /b come to rest, let it come to b rest. /b In such a scenario one is liable, because he expressed the fact that he is contented with any labor that will be performed with the object.,Furthermore, the first case, which seems obvious, also requires clarification. b And that which you said, /b that this is similar to a case where b one wrote /b the word b i shem /i , /b the first two letters b of /b the name b Shimon, is /b it in fact b similar? There, as long as /b the letters of b i shem /i , /b i shin /i and i mem /i , b are not written, /b the name b Shimon cannot be written. Here, /b where one intended to throw the object eight cubits and he threw it only four, is it true that b as long as it was not thrown four /b cubits b it cannot be thrown eight? /b An object can be thrown eight cubits without first landing after four cubits. The question remains unresolved., b The Sages taught: /b With regard to b one who throws /b an object on Shabbat b from the public domain to the /b other b public domain through the private domain, he is liable /b if he throws an object a total of b four cubits /b in both parts of the public domain. |
|
189. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294, 299| 30a. ועם בית דין מאי ועם ב"ד בפני בית דין לאפוקי שלא בפני בית דין דלא,מתיב רבא ועוד זאת היתה ירושלים יתירה על יבנה וכו' מאי ועוד זאת אילימא כדקתני זאת מיבעי ליה אלא דבירושלים תוקעין יחידין וביבנה אין תוקעין יחידין,וביבנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי מסיים שליחא דציבורא תקיעה ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי],אלא לאו דבירושלים תוקעין בין בזמן ב"ד ובין שלא בזמן ב"ד וביבנה בזמן ב"ד אין שלא בזמן ב"ד לא הא בזמן ב"ד מיהא תוקעין ואפילו שלא בפני ב"ד,לא דאילו בירושלים תוקעין בין בפני ב"ד בין שלא בפני בית דין וביבנה בפני ב"ד אין שלא בפני ב"ד לא,איכא דמתני להא דרב הונא אהא דכתיב (ויקרא כה, ט) ביום הכפורים תעבירו שופר בכל ארצכם מלמד שכל יחיד ויחיד חייב לתקוע אמר רב הונא ועם בית דין מאי ועם ב"ד בזמן ב"ד לאפוקי שלא בזמן בית דין דלא,מתיב רבא תקיעת ראש השנה ויובל דוחה את השבת בגבולין איש וביתו מאי איש וביתו אילימא איש ואשתו איתתא מי מיחייבא והא מצות עשה שהזמן גרמא היא וכל מצות עשה שהזמן גרמא נשים פטורות,אלא לאו איש בביתו ואפילו שלא בזמן ב"ד לא לעולם בזמן ב"ד,מתיב רב ששת שוה היובל לראש השנה לתקיעה ולברכות אלא שביובל תוקעין בין בב"ד שקידשו בו את החדש ובין בב"ד שלא קידשו בו את החדש וכל יחיד ויחיד חייב לתקוע ובר"ה לא היו תוקעין אלא בב"ד שקידשו בו את החדש ואין כל יחיד ויחיד חייב לתקוע,מאי אין כל יחיד ויחיד חייב לתקוע אילימא דביובל תוקעין יחידין ובראש השנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי הוה מסיים שליחא דציבורא תקיעתא ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי],אלא לאו [דאילו] ביובל תוקעין בין בזמן ב"ד בין שלא בזמן ב"ד ובר"ה בזמן ב"ד אין שלא בזמן ב"ד לא קתני מיהת ביובל בין בזמן ב"ד בין שלא בזמן ב"ד,לא לעולם בזמן בית דין והכי קתני ביובל בזמן ב"ד תוקעין בין בפני בית דין בין שלא בפני ב"ד בר"ה תוקעין בזמן ב"ד ובפני ב"ד איתמר נמי א"ר חייא בר גמדא א"ר יוסי בן שאול אמר רבי אין תוקעין אלא כל זמן שבית דין יושבין,בעי ר' זירא ננערו לעמוד ולא עמדו מהו ב"ד יושבין בעינן והא איכא או דלמא זמן ב"ד בעינן וליכא תיקו:,ועוד זאת היתה ירושלים יתירה על יבנה וכו': רואה פרט ליושבת בנחל,שומעת פרט ליושבת בראש ההר קרובה פרט ליושבת חוץ לתחום ויכולה לבוא פרט למפסיק לה נהרא:, big strongמתני׳ /strong /big בראשונה היה הלולב ניטל במקדש שבעה ובמדינה יום אחד משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא לולב ניטל במדינה שבעה זכר למקדש,ושיהא יום הנף כולו אסור:, big strongגמ׳ /strong /big ומנלן דעבדינן זכר למקדש דאמר קרא (ירמיהו ל, יז) כי אעלה ארוכה לך וממכותיך ארפאך נאם ה' כי נדחה קראו לך ציון היא דורש אין לה מכלל דבעיא דרישה:,ושיהא יום הנף כולו אסור: מ"ט מהרה יבנה בית המקדש ויאמרו אשתקד מי לא אכלנו בהאיר מזרח עכשיו נמי ניכול,ולא ידעי דאשתקד לא הוה עומר האיר מזרח התיר השתא דאיכא עומר עומר מתיר,דמיבני אימת אילימא דאיבני בשיתסר הרי האיר מזרח התיר,אלא דאיבני בחמיסר מחצות היום ולהלן לשתרי דהא תנן הרחוקין מותרין מחצות היום ולהלן לפי שאין ב"ד מתעצלים בו,לא נצרכא דאיבני בחמיסר סמוך לשקיעת החמה אי נמי דאיבני בליליא,(אמר) רב נחמן בר יצחק רבן יוחנן בן זכאי | 30a. b And /b they would sound the i shofar /i on Shabbat b with the court. /b Rav Huna’s brief statement is obscure, and therefore the Gemara asks: b What is /b the meaning of the phrase: b With the court? /b It means: b In the presence of the court, /b i.e., in the place where the court convenes. This comes b to exclude /b any place that is b not in the presence of the court, as /b the i shofar /i is b not /b sounded there.,§ b Rava raised an objection /b from the mishna: b And Jerusalem had this additional superiority over Yavne. What is /b the meaning of the phrase: b And this additional? If we say /b that it is referring only to b that which it teaches /b in the mishna, b it should have /b simply said: b This, /b without mentioning that it is an additional superiority. b Rather, /b it indicates b that in Jerusalem /b even private b individuals sound /b the i shofar /i on Shabbat, whereas b in Yavne individuals do not sound /b it, but only agents of the court., b And /b this too is difficult: b Don’t individuals sound /b the i shofar /i b in Yavne? But when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said: When the prayer leader completed the sounding /b of the i shofar /i b in Yavne, nobody could hear the sound of /b his own voice in b his ears due to the noise of the sounding of individuals. /b After the leader of the congregation finished sounding on behalf of the entire community, many individuals would take out their i shofars /i and blast them, which created a loud noise. This indicates that individuals would sound the i shofar /i on Shabbat even in Yavne., b Rather, /b is it b not /b the case b that in Jerusalem they sound /b the i shofar /i b both when the court /b was in session, i.e., until midday, b and when the court /b was b not /b in session. b And /b by contrast, b in Yavne, when the court /b was in session, b yes, /b they would sound the i shofar /i , whereas b when the court /b was b not /b in session, b no, /b they would not sound it. If so, this indicates that b when the court /b was in session b they would in any case sound /b the i shofar /i in Yavne, b even /b though this was b not in the presence of the court. /b This contradicts Rav Huna’s opinion that in Yavne they would sound the i shofar /i only in the presence of the court.,The Gemara rejects this argument. b No, /b the term additional can be explained to mean b that whereas in Jerusalem they /b would b sound /b the i shofar /i on Shabbat b both in the presence of the court and not in the presence of the court, /b with regard b to Yavne, in the presence of the court, yes, /b they would indeed sound it, but if it was b not in the presence of the court, no, /b they would not sound the i shofar /i .,§ b Some teach this /b statement b of Rav Huna /b not with regard to this mishna, but rather b with regard to this /b i baraita /i that deals with the Jubilee Year. b As it is written: “On Yom Kippur you shall proclaim with the i shofar /i throughout all your land” /b (Leviticus 25:9). This b teaches that each and every individual is obligated to sound /b the i shofar /i . In this connection b Rav Huna said: And /b they sound it b with the court. /b The Gemara asks: b What is /b the meaning of the phrase: b With the court? /b The Gemara explains: b When the court /b is in session. This serves b to exclude /b a case b when the court /b is b not /b in session, b that /b the i shofar /i is b not /b sounded., b Rava raised an objection /b from a i baraita /i : b The sounding /b of the i shofar /i b on Rosh HaShana and /b on Yom Kippur of b the Jubilee Year overrides /b the prohibitions of b Shabbat /b even b in the outlying areas /b outside the Temple, b every man and his house. /b The Gemara asks: b What is /b the meaning of the phrase: b Every man and his house? If we say /b that it means, as usual: Every b man and his wife, is a woman obligated /b to sound the i shofar /i ? b Isn’t /b sounding the i shofar /i b a positive, time-bound mitzva, /b i.e., one that can be performed only at a certain time of the day, or during the day rather than during the night, or only on certain days of the year? b And /b the principle is that with regard to b any positive, time-bound mitzva, women are exempt. /b , b Rather, is it not /b the case that this phrase means: b Every man in his house, and even /b at a time b when the court /b is b not /b in session? This presents a difficulty for the opinion of Rav Huna. The Gemara rejects this interpretation: b No; actually /b it means that every man may sound the i shofar /i in his house, but only b at a time when the court /b is in session., b Rav Sheshet raised an objection /b from another i baraita /i : Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both the i shofar /i b sounding and the /b additional b blessings /b recited in the i Amida /i prayer. b However, /b the difference is b that on /b Yom Kippur of b the Jubilee Year they sound /b the i shofar /i b both in the court where they sanctified the month and in a court where they did not sanctify the month, and each and every individual is obligated to sound /b the i shofar /i . Conversely, b on Rosh HaShana they sound /b the i shofar /i b only in the court where they sanctified the month, and each and every individual is not obligated to sound /b it.,The Gemara asks: b What is /b the meaning of the clause: b Each and every individual is not obligated to sound /b it? b If we say that on /b Yom Kippur of b the Jubilee Year individuals sound /b the i shofar /i , b whereas on Rosh HaShana individuals do not sound /b it at all, this is difficult: b But when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said: When the prayer leader completed the sounding /b of the i shofar /i b in Yavne, nobody could hear the sound of /b his own voice in b his ears due to the noise of the sounding of individuals. /b This indicates that individuals would sound the i shofar /i even on Rosh HaShana., b Rather, is it not /b the case that b whereas on /b Yom Kippur of b the Jubilee Year they sound /b the i shofar /i b both when the court /b is in session b and when the court /b is b not /b in session, b on Rosh HaShana, when the court /b was in session, b yes, /b they would indeed sound it, but b at a time when the court /b was b not /b in session, b no, /b they would not sound the i shofar /i . b In any event, /b the i baraita /i b is teaching /b that b on /b Yom Kippur of b the Jubilee Year /b they would sound the i shofar /i b both when the court /b was in session b and when the court /b was b not /b in session. This presents a difficulty for the opinion of Rav Huna.,The Gemara rejects this argument. b No; actually /b they sound the i shofar /i only b when the court /b was in session, b and this is what /b the i baraita /i b is teaching: On /b Yom Kippur of b the Jubilee Year, when the court /b was in session b they sound /b the i shofar /i b both in the presence of the court and not in the presence of the court; /b however, b on Rosh HaShana they sound /b it only b when the court /b was in session, b and /b even then only b in the presence of the court. It was also stated /b that b Rabbi Ḥiyya bar Gamda said /b that b Rabbi Yosei ben Shaul said /b that b Rabbi /b Yehuda HaNasi b said: They sound /b the i shofar /i b only throughout /b the period b when the court is sitting /b in session, and only in its presence., b Rabbi Zeira raised a dilemma: /b If the members of the court b stirred /b themselves b to rise /b at the end of the session, but there was some delay b and they did not /b actually b rise, what is /b the i halakha /i ? Do b we require /b that b the court /b be b seated, and that is /b the case here, as the judges are still sitting? b Or perhaps we require /b that the i shofar /i must be sounded b when /b the b court /b is in session, b and that is not /b the case, as they have stirred to rise. No relevant sources were found in this regard, and therefore the Gemara states that the question b shall stand /b unresolved.,§ The mishna stated: b And Jerusalem had this additional superiority over Yavne. /b Any city that could see Jerusalem and hear the sounding of the i shofar /i there, and was nearby, and people could come from there, they would sound the i shofar /i there as well. The Gemara clarifies these requirements: The clause that the city had to be able to b see /b Jerusalem comes to b exclude /b a city b that sits in /b a deep b valley, /b from which one can hear but cannot see Jerusalem from afar.,When the mishna states that the city must be able to b hear, /b this serves to b exclude /b a city b sitting on a mountaintop, /b from where one can see Jerusalem but cannot hear sounds from it. As for the requirement that the city must be b near, /b this comes to b exclude /b a place b sitting beyond /b the Shabbat b limit /b of Jerusalem, even if one can see and hear from that place. b And /b with regard to the statement that one b can come, /b this serves to b exclude /b a city b that is separated /b from Jerusalem b by a river, /b which renders it impossible for people to come to the city, even if it is close by., strong MISHNA: /strong After the previous mishna mentioned Rabban Yoḥa ben Zakkai’s ordice that applies to the sounding of the i shofar /i , this mishna records other ordices instituted by the same Sage: b At first, /b during the Temple era, b the i lulav /i was taken in the Temple /b all b seven /b days of i Sukkot /i , b and in the /b rest of the b country /b outside the Temple, it was taken only b one day, /b on the first day of the Festival. b After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that the i lulav /i should be taken /b even b in the /b rest of the b country /b all b seven /b days, in b commemoration of the Temple. /b , b And /b for similar reasons, Rabban Yoḥa ben Zakkai instituted b that /b for b the entire day of waving /b the i omer /i offering, i.e., the sixteenth of Nisan, eating the grain of the new crop b is prohibited. /b By Torah law, when the Temple is standing the new grain may not be eaten until after the i omer /i offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥa ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple., strong GEMARA: /strong The Gemara asks: b And from where do we /b derive b that one performs /b actions in b commemoration of the Temple? As the verse states: “For I will restore health to you, and I will heal you of your wounds, said the Lord; because they have called you an outcast: She is Zion, there is none who care for her” /b (Jeremiah 30:17). This verse teaches b by inference that /b Jerusalem b requires caring /b through acts of commemoration.,§ The mishna taught: Rabban Yoḥa ben Zakkai also instituted b that /b for b the entire day of waving /b the i omer /i offering, eating the grain of the new crop b is prohibited. /b The Gemara asks: b What is the reason /b for this ordice? The reasoning is that b soon the Temple will be rebuilt and /b people b will say: Last year, /b when the Temple was in ruins, b didn’t we eat /b from the new crop b as soon as the eastern /b horizon b was illuminated /b on the morning of the sixteenth of Nisan, as the new crop was permitted immediately? b Now too, let us eat /b the new grain at that time., b And they do not know that last year, /b when b there was no i omer /i , the eastern /b horizon b illuminating, /b i.e., the morning of the sixteenth of Nisan, served to b permit /b the consumption of the new grain immediately. However, b now that /b the Temple has been rebuilt and b there is an i omer /i /b offering, it is b the i omer /i /b that b permits /b the consumption of the new grain. When the Temple is standing, the new grain is not permitted until the i omer /i offering has been sacrificed.,The Gemara clarifies: In this scenario, b when /b is it b that /b the Temple was b built? If we say that it was rebuilt on the sixteenth /b of Nisan, then the Temple was not standing in the morning and therefore b the eastern /b horizon b illuminating /b indeed rendered eating the new grain b permitted, /b as it was not yet possible to bring the i omer /i offering., b Rather, /b you must say b that it was rebuilt on the fifteenth /b of Nisan or on some earlier date, in which case the new grain would not become permitted by the illumination of the eastern horizon. In that scenario, b from midday onward let it be permitted /b to eat the new grain, b as didn’t we learn /b in a mishna in tractate i Menaḥot /i : The people b distant /b from Jerusalem, who are unaware of the precise time when the i omer /i was brought, b are permitted /b to eat the new grain b from midday onward, because the /b members of the b court are not indolent with regard to /b the i omer /i offering and would certainly have sacrificed it by midday. If so, now too, it should be permitted to eat the new grain beginning at that time. Why did Rabban Yoḥa ben Zakkai prohibit it for the entire day?,The Gemara answers: This ordice b was necessary only /b in a case b where /b the Temple b was rebuilt on the fifteenth adjacent to sunset. Alternatively, /b in a situation b where /b the Temple b was rebuilt at night, /b on the evening of the sixteenth, and there was no opportunity to cut the i omer /i that night. In either case there is insufficient time to complete all the preparations so that the offering can be sacrificed by noon the next day. If people eat the new grain at midday, they will have retroactively transgressed a prohibition. Therefore, Rabban Yoḥa ben Zakkai instituted that the new grain should be prohibited for the entire day of the sixteenth., b Rav Naḥman bar Yitzḥak said: /b That is not the reason. Rather, b Rabban Yoḥa ben Zakkai /b |
|
190. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 5a. ומחריא תנורא שקלתא ואנחתא אגבה דכרעה קדחא ואיתרע מזלה ואייתיתה,א"ל רב ביבי בר אביי אית לכו רשותא למיעבד הכי אמר ליה ולא כתיב ויש נספה בלא משפט א"ל והכתיב (קהלת א, ד) דור הולך ודור בא,אמר דרעינא להו אנא עד דמלו להו לדרא והדר משלימנא ליה לדומה א"ל סוף סוף שניה מאי עבדת אמר אי איכא צורבא מרבנן דמעביר במיליה מוסיפנא להו ליה והויא חלופיה,רבי יוחנן כי מטי להאי קרא בכי (איוב ב, ג) ותסיתני בו לבלעו חנם עבד שרבו מסיתין לו וניסת תקנה יש לו רבי יוחנן כי מטי להאי קרא בכי (איוב טו, טו) הן בקדושיו לא יאמין אי בקדושיו לא יאמין במאן יאמין,יומא חד הוה קא אזיל באורחא חזייה לההוא גברא דהוה מנקיט תאני שביק הנך דמטו ושקיל הנך דלא מטו א"ל לאו הני מעלן טפי א"ל הני לאורחא בעינן להו הני נטרן והני לא נטרן אמר היינו דכתיב הן בקדושיו לא יאמין,איני והא ההוא תלמידא דהוה בשיבבותיה דרבי אלכסנדרי ושכיב אדזוטר ואמר אי בעי האי מרבנן הוה חיי ואם איתא דלמא מהן בקדושיו לא יאמין הוה ההוא מבעט ברבותיו הוה,רבי יוחנן כי מטי להאי קרא בכי (מלאכי ג, ה) וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר ובעושקי שכר שכיר עבד שרבו מקרבו לדונו וממהר להעידו תקנה יש לו,אמר רבי יוחנן בן זכאי אוי לנו ששקל עלינו הכתוב קלות כחמורות,אמר ריש לקיש כל המטה דינו של גר כאילו מטה דינו של מעלה שנאמר (מלאכי ג, ה) ומטי גר ומטי כתיב א"ר חנינא בר פפא כל העושה דבר ומתחרט בו מוחלין לו מיד שנאמר (מלאכי ג, ה) ולא יראוני הא יראוני מוחלין להם מיד,רבי יוחנן כי מטי להאי קרא בכי (קהלת יב, יד) כי את כל מעשה האלהים יביא במשפט על כל נעלם עבד שרבו שוקל לו שגגות כזדונות תקנה יש לו,מאי על כל נעלם אמר רב זה ההורג כינה בפני חברו ונמאס בה ושמואל אמר זה הרק בפני חבירו ונמאס,מאי אם טוב ואם רע אמרי דבי ר' ינאי זה הנותן צדקה לעני בפרהסיא כי הא דרבי ינאי חזייה לההוא גברא דקא יהיב זוזא לעני בפרהסיא אמר ליה מוטב דלא יהבת ליה מהשתא דיהבת ליה וכספתיה,דבי ר' שילא אמרי זה הנותן צדקה לאשה בסתר דקא מייתי לה לידי חשדא רבא אמר זה המשגר לאשתו בשר שאינו מחותך בערבי שבתות,והא רבא משגר שאני בת רב חסדא דקים ליה בגווה דבקיאה,רבי יוחנן כי מטי להאי קרא בכי (דברים לא, כא) והיה כי תמצאן אותו רעות רבות וצרות עבד שרבו ממציא לו רעות וצרות תקנה יש לו,מאי רעות וצרות אמר רב רעות שנעשות צרות זו לזו כגון זיבורא ועקרבא,ושמואל אמר זה הממציא לו מעות לעני בשעת דוחקו אמר רבא היינו דאמרי אינשי זוזא לעללא לא שכיחא לתליתא שכיח,(דברים לא, יז) וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם אמר רב ברדלא בר טביומי אמר רב כל שאינו בהסתר פנים אינו מהם כל שאינו בוהיה לאכול | 5a. b and sweeping the oven. She took /b the fire b and set it on her foot; she was scalded and her luck suffered, /b which gave me the opportunity, b and I brought her. /b , b Rav Beivai bar Abaye said to /b the Angel of Death: Do b you have the right to act in this /b manner, to take someone before his time? The Angel of Death b said to him: And /b is it b not written: “But there are those swept away without justice” /b (Proverbs 13:23)? Rav Beivai b said to him: And isn’t it written: “One generation passes away, and another generation comes” /b (Ecclesiastes 1:4), which indicates that there is a predetermined amount of time for the life of every generation., b He said /b to him: b I shepherd them, /b not releasing them b until /b the years of b the generation are completed, and then I pass them on to /b the angel b Duma /b who oversees the souls of the dead. Rav Beivai b said to him: Ultimately, what do you do /b with b his /b extra b years, /b those taken away from this individual? The Angel of Death b said /b to him: b If there is a Torah scholar who disregards his /b personal b matters, /b i.e., who overlooks the insults of those who wrong him, b I add those /b years b to him and he becomes /b the deceased’s b replacement /b for that time.,§ The Gemara returns to the previous topic. b When Rabbi Yoḥa reached this verse, he cried, /b as God said to the Satan about Job: b “Although you did incite Me against him, to destroy him without cause” /b (Job 2:3). Rabbi Yoḥa said: With regard to b a slave whose master /b is one whom others b incite /b to act harshly against the slave b and /b the master b is incited /b to do so, b is there a remedy for /b the slave? Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Behold He puts no trust in His sacred ones” /b (Job 15:15), saying: b If He does not place trust in His sacred ones, in whom /b does b He place trust? /b ,The Gemara relates: b One day /b Rabbi Yoḥa b was walking along the road, /b and b he saw a certain man who was picking figs /b in an unusual manner: b He left the ones that had reached /b the stage of ripeness b and took those that had not /b yet b reached /b that state. Rabbi Yoḥa b said to him: Aren’t these /b ripe ones b much better? He said to him: I need these /b dates b for the road; these /b that are not yet ripe b will be preserved, and these /b that are already ripe b will not be preserved. /b Rabbi Yoḥa b said: This is /b the same b as is written: “Behold He puts no trust in His sacred ones”; /b there are righteous people whom God takes from this world before their time, as He knows that in the future they will stumble.,The Gemara asks: b Is that so? But there was a certain student in the neighborhood of Rabbi Alexandri, and he died while /b he was still b young. And /b Rabbi Alexandri b said: If this /b young b Sage had wanted, he would have lived, /b i.e., his actions caused him to die young. b And if it is so, /b as Rabbi Yoḥa suggested, b perhaps /b this student was b from /b those concerning whom it is written: b “Behold he puts no trust in his sacred ones,” /b and it was not his sins that caused his death. The Gemara answers: b That /b student b was /b one who acted b irreverently toward his teachers, /b and Rabbi Alexandri knew of his improper behavior., b When Rabbi Yoḥa reached this verse, he cried: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false witnesses, and against those who oppress the hireling in his wages, /b the widow, and the fatherless, and who turn aside the convert from his right, and do not fear Me, says the Lord” (Malachi 3:5). He said: With regard to b a slave whose master comes near to him to judge him and is swift to testify /b against b him, /b is b there a remedy for him? /b ,With regard to that same verse, b Rabbi Yoḥa ben Zakkai said: Woe to us, as the verse weighs lenient /b mitzvot b for us like /b more b stringent /b mitzvot, as it lists both those who violate sins punishable by death, e.g., sorcerers and adulterers, with those who violate apparently less severe sins, e.g., those who withhold payment from a hired worker., b Reish Lakish said: Anyone who distorts the judgment of a convert, it is /b considered b as if he distorted the judgment of /b the One b above, as it is stated: “And who turn aside [ i umattei /i ] the convert” /b (Malachi 3:5). This term b is written /b as: b i Umatti /i , /b turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. b Rabbi Ḥanina bar Pappa said: Anyone who does something /b sinful b and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” /b (Malachi 3:5), which indicates that if b they /b do b fear Me /b and are embarrassed to sin before God, b they are forgiven immediately. /b ,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “For God shall bring every work into the judgment concerning every hidden thing” /b (Ecclesiastes 12:14). He said: With regard to b a slave whose master weighs his unwitting /b sins b like intentional /b ones, i.e., God punishes him even for an action that was hidden from him, b is there a remedy for him? /b ,The Gemara asks: b What /b sin is the verse referring to when it states: b “Concerning every hidden thing”? Rav said: This /b is referring to b one who kills a louse in the presence of another and /b his friend b is disgusted by it. /b God judges him for the unintentional discomfort he caused. b And /b similarly, b Shmuel said: This /b is referring to b one who spits in the presence of another /b and his friend b is disgusted /b by his action.,The Gemara asks: b What /b is the meaning of the end of that verse: b “Whether it be good, or whether it be evil” /b (Ecclesiastes 12:14)? This verse indicates that God judges man harshly even for the good deeds he performs. The Sages b from the school of Rabbi Yannai say: This /b verse is referring to b one who gives charity to a poor person in public. /b Although he performed a good deed, he embarrassed the pauper, b as in this /b case b of Rabbi Yannai, /b who b saw a certain man who was giving a dinar to a poor person in public. He said to him: /b It would have been b better had you not given /b it b to him than /b what you did, as b now you gave /b it to b him and embarrassed him. /b ,The Sages from b the school of Rabbi Sheila say: This /b verse is referring to b one who gives charity to a woman in private, as he subjects her to suspicion, /b for people might think that he is engaging her services as a prostitute. b Rava said: This /b is referring to b one who sends his wife meat that is not sliced, /b i.e., that has not yet had the prohibited sciatic nerve removed, b on Shabbat eve. /b Since she is in a hurry she might not notice and will perhaps cook the prohibited meat.,The Gemara asks: b But /b yet b Rava /b himself would b send /b this type of meat to his wife on Shabbat eve. The Gemara answers: b The daughter of Rav Ḥisda, /b Rava’s wife, b is different, as he was certain about her that she was an expert /b in this matter. Rava trusted that his wife would realize the sciatic nerve had not been removed even when she was in a hurry on Shabbat eve.,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Then it shall come to pass, when many evils and troubles are come upon them” /b (Deuteronomy 31:21). He said: With regard to b a slave whose master brings upon him evils and troubles, is there a remedy for him? /b ,The Gemara asks: b What /b is the verse referring to when it states: b “Evils and troubles”? Rav said: Evils that become troubles for one another, /b i.e., the remedy for one problem has a deleterious effect on the other. b For example, /b one who is stung by a b hornet and a scorpion. /b The sting of a hornet must be treated only with a cold ointment, while that of a scorpion must be treated with a hot ointment. As these medicaments are mutually exclusive, one cannot treat both stings at the same time., b And Shmuel said: This /b verse is referring to b one who provides money to a poor person /b as a loan b during his exigent /b ficial b circumstances, /b but immediately after the borrower is released from the initial pressure by receiving the loan, the lender begins to demand repayment, subjecting the recipient to further pressure. b Rava said /b that b this /b explains the folk saying b that people say: A dinar for produce is not found; for hanging /b it can be b found. /b A poor person cannot find money to buy basic necessities; however, when the lenders hang on and pressure him he must come up with the money somehow.,On the same topic the Gemara states: b “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, /b and they shall be devoured” (Deuteronomy 31:17). b Rav Bardela bar Tavyumei said /b that b Rav said: Anyone who is not subject to /b His b hiding of the face, /b i.e., whose prayers are invariably answered, b is not from /b the Jewish people, as the verse states about the Jewish people that God will hide His face from them as a result of their sins. Similarly, b anyone /b who b is not subject to: “And they shall be devoured,” /b i.e., gentiles do not steal his money, |
|
191. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pharisaic-rabbinic tradition, law Found in books: Schiffman (1983), Testimony and the Penal Code, 79| 6b. big strongמתני׳ /strong /big היו שנים רואין אותו מחלון זה ושנים רואין אותו מחלון זה ואחד מתרה בו באמצע בזמן שמקצתן רואין אלו את אלו הרי אלו עדות אחת ואם לאו הרי אלו שתי עדיות לפיכך אם נמצאת אחת מהן זוממת הוא והן נהרגין והשניה פטורה,רבי יוסי אומר לעולם אין נהרגין עד שיהו שני עדיו מתרין בו שנאמר (דברים יז, ו) על פי שנים עדים דבר אחר על פי שנים עדים שלא תהא סנהדרין שומעת מפי התורגמן:, big strongגמ׳ /strong /big אמר רב זוטרא בר טוביא אמר רב מנין לעדות מיוחדת שהיא פסולה שנאמר (דברים יז, ו) לא יומת על פי עד אחד מאי אחד אילימא עד אחד ממש מרישא שמעינן לה על פי שנים עדים אלא מאי אחד אחד אחד,תניא נמי הכי לא יומת על פי עד אחד להביא שנים שרואים אותו אחד מחלון זה ואחד מחלון זה ואין רואין זה את זה שאין מצטרפין ולא עוד אלא אפילו בזה אחר זה בחלון אחד אין מצטרפין,אמר ליה רב פפא לאביי השתא ומה אחד מחלון זה ואחד מחלון זה דהאי קא חזי כולו מעשה והאי קא חזי כולו מעשה אמרת לא מצטרפי בזה אחר זה דהאי חזי פלגא דמעשה והאי חזי פלגא דמעשה מיבעיא א"ל לא נצרכא אלא לבועל את הערוה,אמר רבא אם היו רואין את המתרה או המתרה רואה אותן מצטרפין אמר רבא מתרה שאמרו אפילו מפי עצמו ואפילו מפי השד,אמר רב נחמן עדות מיוחדת כשירה בדיני ממונות דכתיב לא יומת על פי עד אחד בדיני נפשות הוא דאין כשירה אבל בדיני ממונות כשירה,מתקיף לה רב זוטרא אלא מעתה בדיני נפשות תציל אלמה תנן הוא והן נהרגין קשיא:,רבי יוסי אומר וכו': א"ל רב פפא לאביי ומי אית ליה לרבי יוסי האי סברא והתנן רבי יוסי אומר השונא נהרג מפני שהוא כמועד ומותרה,א"ל ההוא רבי יוסי בר יהודה היא דתניא רבי יוסי בר יהודה אומר חבר אין צריך התראה לפי שלא ניתנה התראה אלא להבחין בין שוגג למזיד:,דבר אחר ע"פ שנים עדים שלא תהא סנהדרין שומעת מפי התורגמן: הנהו לעוזי דאתו לקמיה דרבא אוקי רבא תורגמן בינייהו והיכי עביד הכי והתנן שלא תהא סנהדרין שומעת מפי התורגמן רבא מידע הוה ידע מה דהוו אמרי ואהדורי הוא דלא הוה ידע | 6b. strong MISHNA: /strong In a case where there b were two /b witnesses b observing /b an individual violating a capital transgression b from this window /b in a house, b and two observing him from that window /b in a house, b and one /b person was b forewarning /b the transgressor b in the middle /b between the two sets of witnesses, the i halakha /i depends on the circumstances. In a situation b where some of /b the witnesses observing from the two windows b see each other, /b the testimony of all b these /b witnesses constitutes b one testimony, but if /b they do b not /b see each other, the testimony of b these /b witnesses constitutes b two /b independent b testimonies. Therefore, /b as two independent sets of witnesses, b if one of /b the sets b was found /b to be a set of b conspiring /b witnesses, while the testimony of the other set remained valid, both b he, /b the one accused of violating the capital transgression, b and they, /b the conspiring witnesses, b are executed, and the second /b set, whose testimony remained valid, b is exempt. /b , b Rabbi Yosei says: /b Transgressors b are never executed unless his two witnesses are /b the ones b forewarning him, as it is stated: “At the mouth of two witnesses… /b he who is to be put to death shall die” (Deuteronomy 17:6), from which it is derived that it is from the mouths of the two witnesses that the accused must be forewarned, and forewarning issued by someone else is insufficient. b Alternatively, /b from the phrase b “at the mouth of two witnesses” /b one derives b that /b the judges must hear the testimony directly from the witnesses, and the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter. /b , strong GEMARA: /strong b Rav Zutra bar Tuvya says /b that b Rav says: From where /b is it derived with regard b to disjointed testimony, /b in which each of the witnesses saw the incident independent of the other, b that it is not valid? /b It is derived from a verse, b as it is stated: “He shall not die at the mouth of one witness” /b (Deuteronomy 17:6). The exposition is as follows: b What /b is the meaning of b “one /b witness”? b If we say /b that it means b one witness literally, we learn it from the first /b portion of the verse: b “At the mouth of two witnesses,” /b indicating that the testimony of fewer than two witnesses is not valid. b Rather, what /b is the meaning of b “one /b witness”? It means that the accused is not executed based on the testimony of people who witnessed an incident with b one /b witness here and b one /b witness elsewhere.,The Gemara notes: b This is also taught /b in a i baraita /i : It is written: b “He shall not die at the mouth of one witness,” /b from which it is derived b to include /b the i halakha /i that in the case of b two /b witnesses b who observe /b an individual violating a capital transgression, b one from this window and one from that window, and they do not see each other, that they do not join /b to constitute a set of witnesses. b Moreover, even /b if they witnessed the same transgression from the same perspective, watching the incident not at the same time but b one after the other in one window, they do not join /b to constitute a set of witnesses., b Rav Pappa said to Abaye: /b Why is it necessary to mention both cases? b Now if /b in the case where b one /b witness views the incident b from this window and one /b witness views the incident b from that window, where this /b witness b sees the entire incident and that /b witness b sees the entire incident, you say /b that b they do not join /b to testify together as two witnesses, if they see the incident b one after the other, where this /b witness b sees half /b the b incident and that /b witness b sees half /b the b incident, /b is it b necessary /b to say that the witnesses do not join together? Abaye b said to him: /b It b is necessary /b to state this i halakha /i b only /b with regard b to /b a case where they witnessed one who b engages in intercourse with a forbidden relative, /b which is a continuing act, and each of the witnesses saw sufficient behavior to render the transgressor liable. The i tanna /i of the i baraita /i teaches that even in that case, they do not join to constitute a set of witnesses.,Apropos witnesses joining to constitute a set of witnesses, b Rava says: /b Even if the witness in either window is unable to see the witness in the other window, b if /b the witness in each window b sees the one who is forewarning /b the accused, b or /b if b the one who is forewarning /b the accused b could see /b the two disjointed witnesses, b they join /b to constitute a set of witnesses. b Rava says: /b The one b forewarning /b the accused of b whom /b the Sages b spoke /b need not be a third witness, but b even /b if the victim forewarns the murderer b from his own mouth, and even /b if the forewarning emerged b from the mouth of a demon, /b meaning the source of the forewarning is unknown, the forewarning is legitimate., b Rav Naḥman says: Disjointed testimony /b of two witnesses, each of whom observed an incident independent of the other, b is valid in /b cases of b monetary law, as it is written: “He shall not die at the mouth of one witness” /b (Deuteronomy 17:6). This indicates that b it is /b only b with regard to /b cases of b capital law that /b disjointed testimony b is not valid, but with regard to /b cases of b monetary law /b that testimony b is valid. /b , b Rav Zutra objects to this: But if that is so, /b and disjointed testimony is effective in certain cases, b in /b cases of b capital law /b disjointed testimony b should spare /b the accused from execution. Since one must exploit every avenue possible to prevent executions, in a case where some of the disjointed witnesses were rendered conspiring witnesses, the entire testimony should be voided on their account. b Why, /b then, b did we learn /b in the mishna that if one set witnessed the capital transgression from one window and one set from the other window, and one set was found to be a set of conspiring witnesses, b he, /b the accused, b and they, /b the conspiring witnesses, b are executed? /b The Gemara comments: Indeed, that is b difficult /b according to Rav Naḥman.,§ The mishna teaches that b Rabbi Yosei says: /b Perpetrators are never executed unless his two witnesses are the ones forewarning him. b Rav Pappa said to Abaye: And is Rabbi Yosei of /b the opinion that b this /b line of b reasoning /b is correct, and forewarning by the witnesses is indispensable? b But didn’t we learn /b in a mishna (9b): b Rabbi Yosei says: An enemy /b who commits murder cannot claim that he killed the victim unwittingly. Rather, b he is executed /b even if there was no forewarning, b due to /b the fact b that his /b halakhic status is b like /b that of one who is b cautioned and forewarned. /b Apparently, Rabbi Yosei does not always require that there be forewarning.,Abaye b said to him: That /b statement in the mishna you cited that is attributed to Rabbi Yosei b is /b actually the opinion of b Rabbi Yosei bar Yehuda, as it is taught /b in a i baraita /i : b Rabbi Yosei bar Yehuda says: A i ḥaver /i does not require forewarning, as forewarning was instituted only to distinguish between /b one who commits a transgression b unwittingly and /b one who does so b intentionally. /b A i ḥaver /i , who is a Torah scholar, does not require forewarning to distinguish between them. Rabbi Yosei ben Ḥalafta, whose opinion is cited in the mishna here, is of the opinion that forewarning is a necessary prerequisite to executing someone who is judged liable, and that forewarning must be issued by the witnesses.,§ The mishna teaches: b Alternatively, /b from the phrase in the verse b “at the mouth of two witnesses” /b one derives b that /b the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter. /b The Gemara relates: There were b certain /b people who spoke b a foreign /b language b who came before Rava /b for judgment. b Rava installed an interpreter between them /b and heard the testimony through the interpreter. The Gemara asks: b And how did he do so? But didn’t we learn /b in the mishna b that /b the b Sanhedrin will not hear /b testimony b from the mouth of an interpreter? /b The Gemara answers: b Rava knew what they were saying, /b as he understood their language, b but he did not know /b how to b respond /b to them in their language. He posed questions through the interpreter but understood the answers on his own, as required by the mishna. |
|
192. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 106| 13b. או לחורבה ואמרו לה מה טיבו של איש זה כהן הוא ובן אחי אבא הוא רבן גמליאל ור"א אומרים נאמנת רבי יהושע אומר לא מפיה אנו חיין אלא הרי זו בחזקת בעולה לנתין ולממזר עד שתביא ראיה לדבריה,בשלמא לזעירי היינו דקתני תרתי לסתר או לחורבה אלא לרב אסי דאמר נבעלה תרתי למה לי חדא קתני לסתר דחורבה,והא לסתר או לחורבה קתני חדא לחורבה דמתא וחדא לחורבה דדברא וצריכי דאי אשמעינן חורבה דמתא בהא קמכשר רבן גמליאל משום דרוב כשרים אצלה אבל לחורבה דדברא דרוב פסולין אצלה אימא מודה ליה לרבי יהושע,ואי אשמעינן בההיא בההיא קאמר רבי יהושע אבל בהא אימא מודה לר"ג צריכא,מיתיבי זו עדות שהאשה כשרה לה ורבי יהושע אומר אינה נאמנת אמר להם ר"י אי אתם מודים בשבויה שנשבית ויש לה עדים שנשבית והיא אומרת טהורה אני שאינה נאמנת,אמרו לו אבל ומה הפרש יש בין זו לזו לזו יש עדים ולזו אין לה עדים,אמר להם אף לזו יש עדים שהרי כריסה בין שיניה אמרו לו רוב עובדי כוכבים פרוצים בעריות הם אמר להן אין אפוטרופוס לעריות,בד"א בעדות אשה בגופה אבל עדות אשה בבתה דברי הכל הולד שתוקי,מאי קאמר להו ומאי קמהדרי ליה הכי קאמרי ליה השבתנו על המעוברת מה תשיבנו על המדברת אמר להם מדברת היינו שבויה אמרו לו שאני שבויה דרוב עובדי כוכבים פרוצים בעריות הם אמר להם הא נמי כיון דאיסתתר אין אפוטרופוס לעריות,קתני מיהת תרתי מדברת ומעוברת תיובתא דרב אסי תיובתא,ותיפוק ליה דהתם רוב פסולין אצלה והכא רוב כשרין אצלה מסייע ליה לרבי יהושע בן לוי דאמר רבי יהושע בן לוי לדברי המכשיר מכשיר אפילו ברוב פסולין לדברי הפוסל פוסל אפילו ברוב כשרים,א"ר יוחנן לדברי המכשיר בה מכשיר בבתה לדברי הפוסל בה פוסל בבתה ורבי אלעזר אומר לדברי המכשיר בה פוסל בבתה,אמר רבה מ"ט דר"א בשלמא איהי אית לה חזקה דכשרות בתה לית לה חזקה דכשרות,איתיביה ר"א לרבי יוחנן בד"א בעדות אשה בגופה אבל עדות אשה בבתה דברי הכל הולד שתוקי מאי לאו שתוקי ופסול לא שתוקי וכשר,ומי איכא שתוקי כשר אין כדשמואל דאמר שמואל עשרה כהנים עומדים ופירש אחד מהם ובעל הולד שתוקי,מאי שתוקי אילימא שמשתיקין אותו מנכסי אביו פשיטא ומי ידעינן אבוה מנו אלא שמשתיקין אותו מדין כהונה דכתיב (במדבר כה, יג) והיתה לו ולזרעו אחריו ברית כהונת עולם מי שזרעו מיוחס אחריו יצא זה שאין זרעו מיוחס אחריו,ההוא ארוס וארוסתו דאתו לקמיה דרב יוסף היא אמרה מיניה והוא אמר | 13b. b or into a ruin, /b which is typically located outside the city, and if a man and woman meet there it is presumably in order to engage in sexual relations, b and /b people b said to her: What is the nature of this man /b with whom you secluded? She said to them: b He is a priest, and he is the son of my father’s brother, /b a respectable person of impeccable lineage. b Rabban Gamliel and Rabbi Eliezer say: She is deemed credible. Rabbi Yehoshua says: /b It is b not /b based on the statement emerging b from her mouth /b that b we conduct our lives; rather, she /b assumes b the presumptive status of /b one who b engaged in intercourse with a Gibeonite or with a i mamzer /i , /b men of flawed lineage who disqualify her from marrying a priest, b until she brings proof /b supporting b her statement. /b , b Granted, according to Ze’eiri, /b who said that speaking means that she secluded herself, b that is /b the reason b that /b the i tanna /i b teaches two /b cases where there is merely concern: The case of: b Into seclusion, /b where there is lesser concern that she engaged in intercourse, b and /b the case of: b Into a ruin, /b where there is greater concern. b However, according to Rav Asi, who said /b that speaking means that b she had intercourse, /b and only in that case is she not deemed credible according to Rabbi Yehoshua, b why do I /b need b two /b cases? The Gemara answers: According to Rav Asi, the i tanna /i b is teaching one /b case: If people saw a woman enter with one man b into the seclusion of a ruin, /b where the likelihood is that that they entered to engage in relations.,The Gemara asks: b But isn’t /b the mishna b teaching /b two different cases: b Into seclusion or into a ruin? /b The Gemara suggests a different explanation. According to Rav Asi, two cases are necessary, b one /b with regard b to a ruin in the city and one /b with regard b to a ruin in the field, /b distant from the city. b And /b both cases b are necessary, because if /b the i tanna /i b taught us /b only the case of b a ruin in the city, /b one might have concluded that b in that /b case b Rabban Gamliel deems her fit /b to marry a priest b due to /b the fact b that the majority /b of the people b in its proximity are honorable /b and of impeccable lineage. b However, /b with regard b to a ruin in the field, where the majority /b of the people b in its proximity are unfit /b and of flawed lineage, as people from all over the world pass the ruin in the field and the majority of the people in the world are of flawed lineage, b say /b that Rabban Gamliel b concedes to Rabbi Yehoshua /b and deems her unfit to marry a priest., b And if /b the i tanna /i b taught us /b only b that /b case of a ruin in the field, one might have concluded that b in that /b case b Rabbi Yehoshua said /b she is not deemed credible, because the majority of the people there are of flawed lineage. b However here, /b in the case of a ruin in the city, where the majority of the people are of impeccable lineage, b say /b that Rabbi Yehoshua b concedes to Rabban Gamliel /b that she is deemed credible. Therefore, both cases were b necessary. /b ,The Gemara b raises an objection /b from the i Tosefta /i : b This, /b i.e., that she engaged in intercourse with a man of impeccable lineage, b is testimony that a woman is fit /b to testify. b And Rabbi Yehoshua says: She is not deemed credible. Rabbi Yehoshua said to /b the Sages: b Do you not agree in the case of a woman who was taken captive, and she has witnesses /b testifying b that she was taken captive, and she says: I am pure, /b i.e., I was not violated by my captors, b that she is not deemed credible? /b The assumption in that case is that most captive women are violated by their captors.,The Sages b said to him: But /b there is a difference between the cases. b And what difference is there between this /b case of a captive, where the woman is not accorded credibility, b and that /b case of a woman who secluded herself with a man? b For this /b captive, b there are witnesses /b that she was taken captive, and due to the prevalent immorality in that situation, she loses the presumptive status of virtue and is considered to have certainly engaged in intercourse. b But for this /b woman who secluded herself with a man, b she does not have witnesses /b that she engaged in intercourse. Since she could have claimed that she did not engage in intercourse and instead admitted that she engaged in intercourse and claimed that it was with a man of impeccable lineage, she should be accorded credibility.,Rabbi Yehoshua b said to them: Even for that /b woman, the one who secluded herself, b there are witnesses, because her belly is between her teeth, /b i.e., her pregcy is conspicuous and therefore she does not have the option of claiming that she did not engage in intercourse. The Sages b said to him: /b There remains a difference between the cases, as b most gentiles are steeped in sexual immorality. /b Therefore, presumably, they engaged in intercourse with the captive woman. However, in the case of the woman in seclusion there is no presumption that she engaged in intercourse specifically with a man with flawed lineage. Rabbi Yehoshua b said to them: There is no steward for /b restraining b sexual immorality, /b and therefore, everyone is suspect in that regard. Therefore, this woman, since she engaged in intercourse, lost her presumptive status of virtue, and there is no basis to trust her that it was with a person of impeccable lineage.,The i baraita /i continues: b In what /b case b are these /b divergent b statements /b of Rabban Gamliel and Rabbi Yehoshua b said? /b It is b in the case of the testimony of a woman with regard to herself, /b to render her fit to marry a priest. b However, /b in the case of b testimony of a woman with regard to /b the fact that the father of b her daughter /b is a man of unflawed lineage, b everyone agrees /b that her testimony is not deemed credible, and the legal status of b the child /b is that of b a i shetuki /i , /b the identity of whose father is unknown and to whom all the stringencies that apply to a i mamzer /i apply, due the uncertainty of his lineage.,The Gemara seeks to understand the exchange between Rabbi Yehoshua and the Sages. b What did he say to them and what did they reply to him? /b It appears that they were not discussing the same case. b This is what /b the Sages b are saying to him: You answered us concerning the pregt woman, /b asserting that there is testimony in the case of the pregt woman comparable to the testimony in the case of the captive. However, b what will you answer us concerning the /b woman who was seen b speaking /b to a man? In that case, there is no testimony that she had intercourse. Rabbi Yehoshua b said to them: /b The case of b speaking is the same as /b the case of the b captive, /b as there is reason to believe that she engaged in intercourse. The Sages b said to him: /b The case of b a captive is different, as most gentiles are steeped in sexual immorality, /b and presumably they engaged in intercourse with the captive woman. Rabbi Yehoshua b said to them: /b In b this /b case b too, since she secluded herself /b with a man, based on the principle: b There is no steward for /b restraining b sexual immorality, /b presumably she engaged in intercourse with him.,With regard to the dispute over the meaning of the term: Speaking, the Gemara says: b In any event, /b from this discussion it is clear that the i tanna /i b is teaching two /b different cases, one case of b speaking, /b where there is uncertainty whether she engaged in intercourse, b and /b one case where she is b pregt, /b and there is no uncertainty in that regard. The Gemara suggests: This is b a conclusive refutation /b of the opinion b of Rav Asi, /b who explained that speaking in the mishna means that she engaged in intercourse. The Gemara concludes: Indeed, this is b a conclusive refutation /b of his opinion.,The Gemara asks with regard to the i baraita /i : b And let /b the i tanna /i b derive /b this distinction between a captive woman and a woman who secluded herself with a man from the fact b that there, /b in the case of the captive, b the majority /b of the men b in her proximity are unfit /b and of flawed lineage, b but here, /b where she was secluded, b the majority of the men in her proximity are honorable /b and of impeccable lineage. Since she is unmarried, most men are not unfit for her. The Gemara notes: The fact that the i tanna /i did not derive the distinction from that source b supports /b the opinion b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: /b According b to the statement of /b Rabban Gamliel, b the one who deems her fit /b to marry a priest, b he deems her fit even in /b a case b where the majority of the men /b in her proximity b are unfit. /b According b to the statement of /b Rabbi Yehoshua, b the one who deems her unfit /b to marry a priest, b he deems her unfit even in /b a case where b the majority /b of the men in her proximity b are fit. /b , b Rabbi Yoḥa said: /b According b to the statement of the one who deems her fit /b to marry a priest and accepts her claim that she engaged in intercourse with a man of unflawed lineage, b he deems her daughter fit /b as well. According b to the statement of the one who deems her unfit, he deems her daughter unfit /b as well. b But Rabbi Elazar says: /b According b to the statement of the one who deems her fit, he deems her daughter unfit. /b , b Rabba said: What is the reason /b for the opinion b of Rabbi Elazar, /b who distinguishes between the effectiveness of the woman’s claim in determining her own status and its effectiveness in determining the status of her daughter? The reason is that b granted, /b her claim is effective with regard to her status because b she has the presumptive status of fitness. /b Therefore, until proven otherwise, she retains that status. b Her daughter, /b the identity of whose father is unknown, b does not have the presumptive status of fitness. /b Therefore, a full-fledged proof is required to establish her fitness., b Rabbi Elazar raised an objection to /b the opinion of b Rabbi Yoḥa /b from the i baraita /i : b In what /b case b are these /b disputing b statements /b of Rabban Gamliel and Rabbi Yehoshua b said? /b It is b in the case of a woman’s testimony with regard to herself. However, /b in the case of b testimony of a woman with regard to her daughter, everyone agrees /b that her testimony is not credible, and the legal status of b the child is /b that of b a i shetuki /i . What, is it not /b that contrary to the opinion of Rabbi Yoḥa, the i baraita /i means that the child is b a i shetuki /i and unfit /b until proof can be brought that the lineage of the father is unflawed? The Gemara rejects that objection: b No, /b the i baraita /i means that the child is b a i shetuki /i , /b as her lineage is unclear, but she is nevertheless b fit. /b ,The Gemara asks: b And is there /b a case of b a i shetuki /i /b who is nevertheless b fit? /b The Gemara answers: b Yes, as /b in the statement b of Shmuel. As Shmuel said: /b If b ten priests /b were b standing and one of them left and engaged in intercourse, the child is a i shetuki /i , /b literally one who is silenced, because the identity of the father is unclear. In that case it is clear that the child is fit, because it is known that the father is a priest of flawless lineage.,The Gemara asks: In b what /b sense b is /b this child b a i shetuki /i ? If we say /b that it means b that one silences him from /b a claim to b his father’s assets /b and he does not inherit his estate, that is b obvious. Do we know who his father is? /b It could be any one of the ten. b Rather, /b it means b that one silences him from /b a claim to b the status of priesthood. /b Although there is no doubt that his father is a priest, the son is not a priest, b as it is written: “And it shall be for him and for his offspring after him an everlasting covet of priesthood” /b (Numbers 25:13). From this it is derived: In the case of a priest b whose offspring are attributed to him, /b his offspring are priests; to the b exclusion of this /b priest, b whose offspring are not attributed to him, /b and whose offspring are not priests. This child, therefore, is a i shetuki /i only in the sense that he may not perform the Temple service as a priest. However, he is permitted to marry a Jewish woman.,Apropos paternity, the Gemara relates: There was b a certain betrothed man and his betrothed, /b who was pregt, b who came before Rav Yosef. She said /b that she conceived b from /b relations with b him, and he said: /b |
|
193. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 306| 13a. פר כהן משוח ופר עדה כו': מנא הני מילי דת"ר (ויקרא ד, כא) ושרף אותו כאשר שרף את הפר הראשון מה ת"ל הראשון שיהא ראשון קודם לפר העדה בכל מעשיו,ת"ר פר כהן משיח ופר העדה עומדים פר כהן משיח קודם לפר העדה בכל מעשיו הואיל ומשיח מכפר ועדה מתכפרת דין הוא שיקדים המכפר למתכפר וכן הוא אומר (ויקרא טז, יז) וכפר בעדו ובעד ביתו ובעד כל קהל ישראל,פר העלם דבר של צבור קודם לפר של עבודת כוכבים מ"ט האי חטאת והאי עולה ותניא (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה ת"ל אם ללמד שתהא חטאת ראשונה הרי כבר נאמר ואת השני יעשה עולה כמשפט אלא זה בנה אב שיהו כל חטאות קודמות לעולות הבאים עמהם וקיי"ל דאפילו חטאת העוף קודמת לעולת בהמה,פר עבודת כוכבים קודם לשעיר עבודת כוכבים אמאי האי חטאת והאי עולה אמרי במערבא משמיה דרבא בר מרי חטאת עבודת כוכבים חסירא אל"ף (במדבר טו, כד) לחטת כתיב רבא אמר כמשפט כתיב ביה,שעיר עבודת כוכבים קודם לשעיר נשיא מ"ט האי צבור והאי יחיד שעיר נשיא קודם לשעירת יחיד מ"ט האי מלך והאי הדיוט,שעירת יחיד קודמת לכבשת יחיד והא תניא כבשת יחיד קודמת לשעירת יחיד אמר אביי תנאי היא מר סבר שעירה עדיפא שכן נתרבתה אצל עבודת כוכבים ביחיד ומר סבר כבשה עדיפא שכן נתרבתה באליה,עומר קודם לכבש הבא עמו שתי הלחם קודמים לכבשים הבאים עמהם זה הכלל דבר הבא בגין ליום קודם לדבר הבא בגין לחם:, big strongמתני׳ /strong /big האיש קודם לאשה להחיות ולהשב אבדה והאשה קודמת לאיש לכסות ולהוציא מבית השבי בזמן ששניהם עומדים בקלקלה האיש קודם לאשה:, big strongגמ׳ /strong /big ת"ר היה הוא ואביו ורבו בשבי הוא קודם לרבו ורבו קודם לאביו אמו קודמת לכולם,חכם קודם למלך ישראל חכם שמת אין לנו כיוצא בו מלך ישראל שמת כל ישראל ראוים למלכות,מלך קודם לכהן גדול שנאמר (מלכים א א, לג) ויאמר המלך (אליהם) [להם] קחו עמכם (או מעבדי) [את עבדי] אדוניכם וגו',כהן גדול קודם לנביא שנאמר (מלכים א א, לד) ומשח אותו שם צדוק הכהן ונתן הנביא הקדים צדוק לנתן ואומר (זכריה ג, ח) שמע נא יהושע הכהן הגדול אתה ורעיך וגו' יכול הדיוטות היו ת"ל (זכריה ג, ח) כי אנשי מופת המה ואין מופת אלא נביא שנאמר (דברים יג, ב) ונתן אליך אות או מופת,משוח בשמן המשחה קודם למרובה בגדים מרובה בגדים קודם למשיח שעבר מחמת קריו משיח שעבר מחמת קריו קודם לעבר מחמת מומו עבר מחמת מומו קודם למשוח מלחמה משוח מלחמה קודם לסגן,סגן קודם לאמרכל מאי אמרכל אמר רב חסדא אמר כולא אמרכל קודם לגזבר גזבר קודם לראש משמר ראש משמר קודם לראש בית אב ראש בית אב קודם לכהן הדיוט,איבעיא להו לענין טומאה סגן ומשוח מלחמה איזה מהם קודם,אמר מר זוטרא בריה דרב נחמן ת"ש דתניא סגן ומשוח מלחמה שהיו מהלכים בדרך ופגע בהם מת מצוה מוטב שיטמא משוח מלחמה ואל יטמא סגן שאם יארע בו פסול בכהן גדול נכנס הסגן ומשמש תחתיו והתניא משוח מלחמה קודם לסגן אמר רבינא כי תניא ההיא להחיותו:, big strongמתני׳ /strong /big כהן קודם ללוי לוי לישראל ישראל לממזר וממזר לנתין ונתין לגר וגר לעבד משוחרר אימתי בזמן שכולם שוים אבל אם היה ממזר תלמיד חכם וכהן גדול עם הארץ ממזר תלמיד חכם קודם לכהן גדול עם הארץ:, big strongגמ׳ /strong /big כהן קודם ללוי שנאמר (דברי הימים א כג, יג) (ובני) [בני] עמרם אהרן ומשה ויבדל אהרן (להקריב) [להקדישו] קדש (הקדשים) [קדשים] לוי קודם לישראל שנאמר (דברים י, ח) בעת ההיא הבדיל ה' את שבט הלוי (מתוך) וגו',ישראל קודם לממזר שזה מיוחס וזה אינו מיוחס ממזר קודם לנתין זה בא מטפה כשרה וזה בא מטפה פסולה נתין קודם לגר זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה גר קודם לעבד משוחרר זה היה בכלל ארור וזה לא היה בכלל ארור:,אימתי בזמן שכולן שוין כו': מה"מ א"ר אחא ברבי חנינא דאמר קרא (משלי ג, טו) יקרה היא מפנינים מכהן גדול שנכנס לפני ולפנים,תניא רשב"י אומר בדין הוא שיקדים עבד משוחרר לגר שזה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה אלא זה היה בכלל ארור וזה לא היה בכלל ארור,שאלו תלמידיו את רבי אלעזר ברבי צדוק מפני מה הכל רצין לישא גיורת ואין הכל רצין לישא משוחררת אמר להם זו היתה בכלל ארור וזו לא היתה בכלל ארור דבר אחר זו היתה בחזקת שמור וזו לא היתה בחזקת שמור,שאלו תלמידיו את רבי אלעזר מפני מה הכלב מכיר את קונו וחתול אינו מכיר את קונו אמר להם ומה האוכל ממה שעכבר אוכל משכח האוכל עכבר עצמו עאכ"ו,שאלו תלמידיו את ר"א מפני מה הכל מושלים בעכברים מפני שסורן רע מאי היא רבא אמר אפילו גלימי גייצי | 13a. § The mishna teaches: If b the bull of the anointed priest and the bull of the congregation, /b which are brought for absence of awareness of the matter, are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions. The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught: “And he shall burn it as he burned the first bull” /b (Leviticus 4:21). b Why /b must b the verse state “the first”? /b The verse could simply state that he shall burn it as he burned the bull. It is in order to establish b that the first /b offering b precedes the bull of the congregation in all its actions. /b , b The Sages taught /b in a i baraita /i : If b the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions. Since the anointed /b priest b atones /b for the entire Jewish people, b and the congregation gains atonement, it is logical that the one who atones will precede the one who gains atonement. And so /b the verse b states: “And he shall atone for himself, and for his household, and for all the congregation of Israel” /b (Leviticus 16:17).,The i baraita /i continues: b A bull for an unwitting communal sin precedes a bull for idol worship. What is the reason /b for this i halakha /i ? b This, /b i.e., the bull for an unwitting communal sin, is b a sin-offering, and that, /b i.e., the bull for idol worship, is b a burnt-offering, and it is taught /b in a i baraita /i : b “And he shall sacrifice that which is for the sin-offering first” /b (Leviticus 5:8); b why /b must b the verse state /b this? b If /b it is b to teach that the sin /b - b offering will be first, it is already stated: “And the second he shall prepare as a burnt-offering according to the ordice” /b (Leviticus 5:10). b Rather, this established a paradigm /b from which all similar cases may be derived, teaching b that all sin-offerings precede the burnt-offerings that accompany them, and we maintain that even bird sin-offerings precede animal burnt-offerings. /b , b A bull for idol worship /b brought by the entire congregation b precedes a goat for idol worship /b brought by the entire congregation. The Gemara asks: b Why /b is this so; b this, /b i.e., the goat is b a sin-offering, and that, /b i.e., the bull is b a burnt-offering? In the West, /b Eretz Yisrael, b they say in the name of Rava bar Mari: /b In the verse: “If it is performed unwittingly by the congregation, being hidden from their eyes, the entire congregation shall bring one young bull for a burnt-offering, for a pleasing aroma to the Lord, with its meal-offering, and its libation, according to the ordice, and one goat as a sin-offering [ i leḥattat /i ]” (Numbers 15:24), b the sin-offering for idol worship is lacking an i alef /i , /b i.e., b “ i leḥattat /i ” is written /b without an i alef /i . This indicates that not all the i halakhot /i of sin-offerings apply to it. b Rava said: “According to the ordice” is written concerning it, /b indicating that the service must be performed in accordance with the order stated in the verse, i.e., the bull is sacrificed before the goat., b The goat for idol worship /b of the congregation b precedes the goat of the king. What is the reason /b for this? The reason is that b this /b goat is brought by the general b public and that /b goat is brought by b an individual, /b and the communal precedes the individual even if that individual is the king. b The male goat of the king precedes the female goat of the individual. What is the reason /b for this? b This /b male goat is brought by b a king, and that /b female goat is brought by b a commoner. /b , b The female goat of an individual /b brought as a standard sin-offering b precedes the ewe of an individual /b brought as a standard sin-offering. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b The ewe of an individual precedes the female goat of an individual? Abaye said: It is /b a dispute between b i tanna’im /i . /b One b Sage holds /b that b a female goat is preferable /b and takes precedence, b as it has an increased /b applicability in that it is brought b for idol worship by an individual, /b in which case one must bring a female goat, not a female sheep. b And /b one b Sage holds /b that the b ewe is preferable /b and takes precedence, b as it has more /b sacrificial portions than a female goat, as its b tail /b is also included, which indicates that it is a preferable offering.,The b i omer /i /b offering b precedes the lamb that accompanies it; the two loaves, /b i.e., the public offering on i Shavuot /i of two loaves of bread from the new wheat, b precede the sheep that accompany them. This is the principle: A matter that comes due to /b a mitzva of b the day precedes a matter that comes due to /b the b bread. /b The i omer /i and two loaves are meal-offerings brought due to the day. The accompanying sheep are brought due to the meal-offerings., strong MISHNA: /strong b The man precedes the woman /b when there is uncertainty with regard to which of them b to rescue or to return a lost item /b to first. b And the woman precedes the man /b with regard to which of them b to /b provide with b a garment /b first, because her humiliation is great, b or to release from captivity /b first, due to the concern that she will be raped. b When they are both subject to degradation, /b i.e., there is also concern that the man will be raped in captivity, the release of b the man precedes /b the release of b the woman. /b , strong GEMARA: /strong Apropos precedence, b the Sages taught /b in a i baraita /i : If b one and his father and his teacher were in captivity, his /b release b precedes his teacher’s /b because one’s own life takes precedence, b and his teacher’s /b release b precedes his father’s /b release. b His mother’s /b release b precedes /b the release of b all of them. /b , b A Torah scholar precedes the king of Israel, /b because in the case of b a Sage who dies, we have no one like him, but /b in the case of b a king of Israel who dies, all of Israel are fit for royalty. /b , b A king precedes a High Priest, as it is stated: “And the king said unto them: Take with you the servants of your lord” /b (I Kings 1:33). King David was referring to himself as lord when speaking to Zadok the priest., b A High Priest precedes a prophet, as it is stated: “And let Zadok the priest and Nathan the prophet anoint him there” /b (I Kings 1:34); b Zadok /b is written b before Natan. And /b similarly, the prophet b says: “Hear now, Joshua the High Priest, you and your colleagues /b who sit before you, for they are men that are a sign; for behold, I will bring forth My servant Zemah” (Zechariah 3:8). One b might /b have thought that these colleagues b were laymen. /b Therefore, b the verse states: “For they are men that are a sign,” and “sign” /b means b nothing other than a prophet, as it is stated: “And he gives you a sign or a wonder” /b (Deuteronomy 13:2).,A High Priest b anointed with anointing oil precedes /b a priest consecrated by donning b multiple garments. /b A High Priest consecrated by donning b multiple garments precedes an anointed /b High Priest b who stepped down, /b even if he did so b due to his seminal emission. An anointed /b High Priest b who stepped down due to his seminal emission precedes /b an anointed High Priest who b stepped down due to his blemish. /b An anointed High Priest who b stepped down due to his blemish precedes /b a priest b anointed for war. /b A priest b anointed for war precedes a deputy /b High Priest, who replaces the High Priest when he is unable to serve in the Temple.,The i baraita /i concludes: b A deputy /b High Priest b precedes the overseer [ i la’amarkal /i ], /b one of the seven appointed officials in the Temple. The Gemara asks: b What /b is the meaning of b i amarkal /i ? Rav Ḥisda said: /b i Amarkal /i is an acronym for b i amar kulla /i , /b meaning: He says it all. The overseer of the Temple has the final word in matters concerning the administration of the Temple. The b overseer precedes /b the Temple b treasurer. /b The b treasurer precedes /b the b head of /b the priestly b watch /b that would serve in the Temple for a period of one week at a time. The b head of /b the priestly b watch precedes /b the b head of /b the b patrilineal family. /b Each patrilineal family performed the Temple service for one day during the week of its priestly watch. The b head of /b the b patrilineal family precedes an ordinary priest. /b , b A dilemma was raised before /b the Sages: b With regard to the matter of ritual impurity, /b when there is a corpse with no one to bury it [ i met mitzva /i ], which even a priest and a nazirite are commanded to bury, and the b deputy /b High Priest b and /b the priest b anointed for war /b are available to bury it, b which of them precedes /b the other and becomes impure?, b Mar Zutra, son of Rav Naḥman, said: Come /b and b hear /b a resolution, b as it is taught /b in a i baraita /i : In the case of b a deputy /b High Priest b and /b a priest b anointed for war who were walking along the path and they encountered a i met mitzva /i /b and one of them must bury him and become ritually impure, b it is preferable that /b the priest b anointed for war will become ritually impure and the deputy /b High Priest b will not become ritually impure. /b The reason is b that if disqualification befalls the High Priest, the deputy enters and performs /b the Temple b service in his stead. /b Therefore, one must ensure to every possible extent that the deputy High Priest remain ritually pure. The Gemara asks: b But isn’t it taught /b in a i baraita /i : A priest b anointed for war precedes a deputy /b High Priest? b Ravina said: When that /b i baraita /i b is taught, /b it is not with regard to ritual impurity; rather, it is taught b with regard to rescuing him, /b as the standing of the priest anointed for war is higher than that of the deputy High Priest., strong MISHNA: /strong b A priest precedes a Levite. A Levite /b precedes b an Israelite. An Israelite /b precedes b a son born from an incestuous or adulterous relationship [ i mamzer /i ], and a i mamzer /i /b precedes b a Gibeonite, and a Gibeonite /b precedes b a convert, and a convert /b precedes b an emancipated slave. When /b do these i halakhot /i of precedence take effect? In circumstances b when they are all equal /b in terms of wisdom. b But if there were a i mamzer /i /b who is b a Torah scholar and a High Priest /b who is b an ignoramus, a i mamzer /i /b who is b a Torah scholar precedes a High Priest /b who is b an ignoramus, /b as Torah wisdom surpasses all else., strong GEMARA: /strong b A priest precedes a Levite, as it is stated: “The sons of Amram: Aaron and Moses, and Aaron was separated that he should be sanctified as the most sacred” /b (I Chronicles 23:13). b A Levite precedes an Israelite, as it is stated: “At that time the Lord separated the tribe of Levi, /b to bear the Ark of the Covet of the Lord, to stand before the Lord to minister unto Him, and to bless in His name, unto this day” (Deuteronomy 10:8)., b An Israelite precedes a i mamzer /i because this /b Israelite is b of /b legitimate b lineage and that /b i mamzer /i is b not of /b legitimate b lineage /b and is disqualified from entering into the congregation of Israel. b A i mamzer /i precedes a Gibeonite because this /b i mamzer /i b comes from a fit drop /b of semen, i.e., from Jewish parentage, b and that /b Gibeonite b comes from an unfit drop /b of semen, from gentile parentage. b A Gibeonite precedes a convert, /b as b this /b Gibeonite b grew among us in sanctity /b and conducted his life as a Jew, b and that /b convert b did not grow among us in sanctity. A convert precedes an emancipated /b Canaanite b slave /b as b this /b emancipated Canaanite slave b was /b included b in the category of /b the b curse /b while he was enslaved, b and that /b convert b was not /b included b in the category of /b the b curse. /b ,The mishna teaches: b When /b do these i halakhot /i of precedence take effect? In circumstances b when they are all equal /b in terms of wisdom. The Gemara asks: b From where are these matters /b derived? b Rav Aḥa, son of Rabbi Ḥanina, said: /b This is derived from a verse, b as the verse states: “She is more precious than rubies [ i mipeninim /i ]” /b (Proverbs 3:15). The Torah is more precious b than /b the b High Priest who enters the innermost sanctum [ i lifnai velifnim /i ], /b the Holy of Holies., b It is taught /b in a i baraita /i that b Rabbi Shimon bar Yoḥai says: By right, an emancipated /b Canaanite b slave should have preceded a convert, because this /b emancipated Canaanite slave b grew among us in sanctity, and that /b convert b did not grow among us in sanctity. But /b the convert precedes the Canaanite slave because b this /b Canaanite slave b was in the category of /b the b curse, and that /b convert b was not in the category of /b the b curse. /b , b The students of Rabbi Elazar, son of Rabbi Tzadok, asked /b him: b For what /b reason b does everyone, /b i.e., do many people, b run to marry a female convert, and not everyone runs to marry an emancipated /b Canaanite maidservant? b He said to them: This /b Canaanite maidservant b was in the category of /b the b curse, /b and b that /b convert b was not in the category of /b the b curse. Alternatively, /b the reason is that b this /b convert b has the presumptive status of chastity, and that /b Canaanite maidservant b does not have the presumptive status of chastity. /b , b The students of Rabbi Elazar asked /b him: b For what /b reason b does a dog recognize its master, while a cat does not recognize its master? /b Rabbi Elazar b said to them: If /b it is established that with regard to b one who eats from that which a mouse eats, /b eating that item b causes him to forget, /b with regard to the cat, b who eats the mouse itself, all the more so /b does eating it cause it to forget., b The students of Rabbi Eliezer asked /b him: b For what /b reason do b all /b predators b dominate mice /b and prey on them? He said to them: b Because /b concerning mice, b their inclination [ i shesuran /i ] is evil. /b The Gemara asks: b What is /b the indication of this? Rava said: b They gnaw even at cloaks, /b despite the fact that cloaks do not provide nourishment for them. |
|
194. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 368, 369| 60b. ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה,א"ר אלעזר תורה רוב בכתב ומיעוט על פה שנא' (הושע ח, יב) אכתוב לו רובי תורתי כמו זר נחשבו ור' יוחנן אמר רוב על פה ומיעוט בכתב שנא' (שמות לד, כז) כי על פי הדברים האלה,ואידך נמי הכתיב אכתוב לו רובי תורתי ההוא אתמוהי קא מתמה אכתוב לו רובי תורתי הלא כמו זר נחשבו,ואידך נמי הכתיב כי על פי הדברים האלה ההוא משום דתקיפי למיגמרינהו,דרש רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב דבי רבי ישמעאל תנא אלה אלה אתה כותב ואי אתה כותב הלכות,א"ר יוחנן לא כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה שנאמר (שמות לד, כז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל:,מערבין בבית ישן מפני דרכי שלום: מאי טעמא אילימא משום כבוד והא ההוא שיפורא דהוה מעיקרא בי רב יהודה ולבסוף בי רבה ולבסוף בי רב יוסף ולבסוף בי אביי ולבסוף בי רבא,אלא משום חשדא:,בור שהוא קרוב לאמה וכו': איתמר בני נהרא רב אמר תתאי שתו מיא ברישא ושמואל אמר עילאי שתו מיא ברישא,בדמיזל כולי עלמא לא פליגי כי פליגי במיסכר ואשקויי שמואל אמר עילאי שתו מיא ברישא דאמרי אנן מקרבינן טפי ורב אמר תתאי שתו מיא ברישא דאמרי נהרא כפשטיה ליזיל,תנן בור הקרוב לאמה מתמלא ראשון מפני דרכי שלום תרגמה שמואל אליבא דרב באמה המתהלכת ע"פ בורו,אי הכי מאי למימרא מהו דתימא מצי אמרי ליה סכר מיסכר ואשקי בהינדזא קמ"ל,אמר רב הונא בר תחליפא השתא דלא איתמר הלכתא לא כמר ולא כמר כל דאלים גבר,רב שימי בר אשי אתא לקמיה דאביי אמר ליה לותבן מר בעידנא אמר ליה אית לי עידנא לדידי ולותבן מר בליליא א"ל אית לי מיא לאשקויי א"ל אנא משקינא ליה למר מיא ביממא ולותבן מר בליליא א"ל לחיי,אזל לעילאי אמר להו תתאי שתו מיא ברישא אזל לתתאי אמר להו עילאי שתו מיא ברישא אדהכי סכר מיסכר ואשקי כי אתא לקמיה דאביי אמר ליה כבי תרי עבדת לי ולא טעמינהו אביי לפירי דההיא שתא,הנהו בני בי חרמך דאזול כרו ברישא דשנוותא ואהדרוה ושדיוה בשילהי נהרא אתו עילאי לקמיה דאביי אמרו ליה קא מתקיל לנהרין אמר להו כרו בהדייהו טפי פורתא אמרו ליה קא יבשי פירין אמר להו זילו סליקו נפשייכו מהתם:,מצודות חיה ועופות ודגי' יש בהן וכו': באוזלי ואוהרי | 60b. b the section /b dealing with priests who have become b intoxicated with wine /b (Leviticus 10:8–11); b the section of the lamps /b (Numbers 8:1–7); b and the section of the red heifer /b (Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: b Rabbi Elazar says: The majority of the Torah /b was transmitted b in writing, while the minority /b was transmitted b orally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing” /b (Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. b And Rabbi Yoḥa says: The majority /b of the Torah was transmitted b orally [ i al peh /i ], while the minority /b was transmitted b in writing, as it is stated /b with regard to the giving of the Torah to Moses on Mount Sinai: b “For on the basis of [ i al pi /i ] these matters /b I have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yoḥa, b as well, isn’t it written: “I wrote for him the greater part of My Torah”? /b How does he understand this verse? The Gemara answers: b This /b verse b is /b not a statement, but rather a rhetorical question expressing b bewilderment: /b For did b I write for him the greater part of My Torah? /b In that case b they, /b the Jewish people, b would be reckoned as strangers, /b meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Elazar, b as well, isn’t it written: “For on the basis of these matters /b I have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: b That /b verse, which indicates that the covet was based on that which was taught by oral tradition, is stated b due to /b the fact that b it is /b more b difficult to learn /b matters transmitted orally, but not because these matters are more numerous than those committed to writing., b Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded /b as follows: b It is written: “Write you these matters” /b (Exodus 34:27), b and it is written /b later in that same verse: b “For on the basis of [ i al pi /i ] these matters.” How /b can b these /b texts be reconciled? They mean to teach: b Matters that were written you may not express them orally [ i al peh /i ], /b and b matters that were /b taught b orally you may not express them in writing. The school of Rabbi Yishmael taught: /b The word b “these” /b in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: b These /b matters, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b Rabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters that /b were transmitted b orally [ i be’al peh /i ], as it is stated: “For on the basis of [ i al pi /i ] these matters I have made a covet with you and with Israel” /b (Exodus 34:27).,§ The mishna teaches that the Sages enacted that b a joining /b of courtyards [ i eiruv /i ] b is placed in an old house /b where it had regularly been placed b on account of the ways of peace. /b The Gemara asks: b What is the reason /b for this? b If we say /b that it is b to /b show b respect /b to the owner of that house, b but wasn’t /b it related about b a certain charity box, /b which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, b that initially it was /b placed b in Rav Yehuda’s house, and afterward /b it was moved to b Rabba’s house, and afterward /b it was transferred to b Rav Yosef’s house, and afterward /b it was moved to b Abaye’s house, and afterward /b it was moved to b Rava’s house. /b This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place., b Rather, /b say instead that the Sages instituted this enactment b to /b avoid arousing b suspicion. /b Since the i eiruv /i had regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields is filled first on account of the ways of peace. b It was stated /b that the i amora’im /i disagree about the following issue: When b people /b own fields b along a river /b and they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? b Rav said: /b The owners of b the lowermost /b fields b drink the water, /b i.e., irrigate their fields, b first. And Shmuel said: /b The owners of b the uppermost /b fields b drink the water first. /b ,The Gemara explains: b With /b regard to a case where the water b flows /b on its own, b everyone agrees /b that whoever wishes to irrigate may do so as he wishes. b When they disagree, /b it is b with /b regard to a case b where they /b need to b dam /b the river b and irrigate /b through channels. b Shmuel said: /b The owners of b the uppermost /b fields b drink the water first because /b they can b say: We are nearer /b to the river’s headwaters. b And Rav said: /b The owners of b the lowermost /b fields b drink the water first because /b they can b say: Let the river go its /b natural b way /b and after we take what we need, dam it as you please., b We learned /b in the mishna that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. b Shmuel interpreted /b the mishna b in accordance with /b the opinion b of Rav: /b The mishna refers here to b an irrigation channel that passes the mouth of the pit, /b so that the pit fills with water on its own, even without damming.,The Gemara asks: b If so, what /b is the purpose b of stating /b this? It is obvious. The Gemara answers: b Lest you say /b that the owners of the other fields b can say to /b the owner of the pit: b Dam /b your pit as well so that water not enter it, b and irrigate /b your fields b in proportion [ i hindeza /i ], /b just like the rest of us. The mishna therefore b teaches us /b that the owner of the pit is not required to do this, and consequently his pit is filled first., b Rav Huna bar Taḥalifa said: Now that the i halakha /i was stated neither in accordance with /b the opinion of b this Sage, /b Rav, b nor in accordance with /b the opinion of b that Sage, /b Shmuel, b whoever is stronger prevails. /b Since the i halakha /i has not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail., b Rav Shimi bar Ashi came before Abaye /b and b said to him: Master, set a time for me /b to study with you. Abaye b said to him: I have /b a set b time for myself, /b and I cannot devote it to you. Rav Shimi bar Ashi said to him: b Master, set /b a time b for me at night, /b and we can study then. Abaye b said to him: I have /b to bring b water /b at night with which b to irrigate /b my fields. Rav Shimi bar Ashi b said to him: I will irrigate for Master during the day, and /b then b Master can set /b a time b for me at night /b to study with him. Abaye b said to him: Very well; /b this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? b He /b first b went to /b the owners of b the uppermost /b fields, and b said to them: /b The owners of b the lowermost /b fields b drink the water first, /b in accordance with the opinion of Rav. b He /b then b went to /b the owners of b the lowermost /b fields, b and said to them: /b The owners of b the uppermost /b fields b drink the water first, /b in accordance with the opinion of Shmuel. b In the meantime, /b while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi b dammed /b the river b and irrigated /b Abaye’s fields. b When he came before Abaye, /b the latter b said to him: You have acted for me in accordance with two /b opposing opinions. b And Abaye would not /b even b taste the produce of that year /b because he thought that the water had reached his field in an unlawful manner.,It is related that there were b certain residents /b of a place called b Bei Ḥarmakh who went /b and b dug /b a channel b at the head of the Shanvata /b River in order to divert the water and allow it to circle their fields, b and then they returned /b the water to the river further b downstream. /b Those who owned fields further b upstream came before Abaye, /b and b said to him: This damages our river, /b as the water is not flowing as it once had. Abaye b said to them: Dig a little deeper with them, /b and that should solve the problem. b They said to him: /b If we do that, b our pits will become dry. /b Once Abaye heard this b he said to /b the residents of Bei Ḥarmakh: b Go remove yourselves from there, /b and dam the diversion that you made for the river.,§ The mishna teaches: Taking b animals, birds, or fish /b that were caught in b traps /b belonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: b With regard to nets [ i uzlei /i ] and /b woven b traps [ i oharei /i ], /b |
|
195. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 360| 64b. בעל בנכסי אשתו,רבא אמר אפילו עבד עיסקא ורווח רב פפא אמר אפי' מצא מציאה אמר רב נחמן בר יצחק אפילו כתב בהו תפילין,ואמר רב חנין ואיתימא ר' חנינא מאי קראה דכתיב (במדבר כא, ב) וידר ישראל נדר וגו',אמר רמי בר אבא דרך מיל ושינה כל שהוא מפיגין את היין אמר רב נחמן אמר רבה בר אבוה לא שנו אלא ששתה כדי רביעית אבל שתה יותר מרביעית כל שכן שדרך טורדתו ושינה משכרתו,ודרך מיל מפיגה היין והתניא מעשה בר"ג שהיה רוכב על החמור והיה מהלך מעכו לכזיב והיה רבי אילעאי מהלך אחריו מצא גלוסקין בדרך אמר לו אילעאי טול גלוסקין מן הדרך מצא נכרי אחד אמר לו מבגאי טול גלוסקין הללו מאילעאי,ניטפל לו ר' אילעאי אמר לו מהיכן אתה אמר לו מעיירות של בורגנין ומה שמך מבגאי שמני כלום היכירך רבן גמליאל מעולם אמר לו לאו,באותה שעה למדנו שכוון רבן גמליאל ברוח הקודש ושלשה דברים למדנו באותה שעה למדנו שאין מעבירין על האוכלין,ולמדנו שהולכין אחרי רוב עוברי דרכים ולמדנו שחמצו של נכרי אחר הפסח מותר בהנאה,כיון שהגיע לכזיב בא אחד לישאל על נדרו אמר לזה שעמו כלום שתינו רביעית יין האיטלקי אמר לו הן אם כן יטייל אחרינו עד שיפיג יינינו,וטייל אחריהן ג' מילין עד שהגיע לסולמא של צור כיון שהגיע לסולמא דצור ירד ר"ג מן החמור ונתעטף וישב והתיר לו נדרו,והרבה דברים למדנו באותה שעה למדנו שרביעית יין האיטלקי משכר ולמדנו שיכור אל יורה ולמדנו שדרך מפיגה את היין ולמדנו שאין מפירין נדרים לא רכוב ולא מהלך ולא עומד אלא יושב,קתני מיהת שלשה מילין שאני יין האיטלקי דמשכר טפי,והאמר רב נחמן אמר רבה בר אבוה לא שנו אלא ששתה רביעית אבל שתה יותר מרביעית כל שכן דרך טורדתו ושינה משכרתו,רכוב שאני השתא דאתית להכי לרמי בר אבא נמי לא קשיא רכוב שאני,איני והאמר רב נחמן מפירין נדרים בין מהלך בין עומד ובין רכוב,תנאי היא דאיכא למאן דאמר פותחין בחרטה,ואיכא למאן דאמר אין פותחין בחרטה,דאמר רבה בר בר חנה אמר רבי יוחנן מאי פתח ליה רבן גמליאל לההוא גברא (משלי יב, יח) יש בוטה כמדקרות חרב ולשון חכמים מרפא כל הבוטה ראוי לדוקרו בחרב אלא שלשון חכמים מרפא,אמר מר ואין מעבירין על האוכלין אמר רבי יוחנן משום רבי שמעון בן יוחאי לא שנו אלא בדורות הראשונים שאין בנות ישראל פרוצות בכשפים אבל בדורות האחרונים שבנות ישראל פרוצות בכשפים מעבירין,תנא שלימין מעבירין פתיתין אין מעבירין אמר ליה רב אסי לרב אשי ואפתיתין לא עבדן והכתיב (יחזקאל יג, יט) ותחללנה אותי אל עמי בשעלי שעורים ובפתותי לחם דשקלי באגרייהו,אמר רב ששת משום רבי אלעזר בן עזריה | 64b. b a husband /b who acquired rights b to his wife’s property /b that she had brought into the marriage as her dowry should use part of the profits for the acquisition of a Torah scroll., b Rava said: Even if he entered into a business venture and made a /b large b profit, /b he should act in a similar manner. b Rav Pappa said: Even if he found a lost article, /b he should do the same. b Rav Naḥman bar Yitzḥak said: /b He need not use the money to commission the writing of a Torah scroll, as b even if /b he b wrote /b a set of b phylacteries with it, /b this, too, is a mitzva whose merit will enable him to retain the rest of the money., b Rav Ḥanin said, and some say /b it was b Rabbi Ḥanina /b who said: b What is the verse /b that alludes to this? b As it is written: “And Israel vowed a vow /b to the Lord and said: If You will indeed deliver this people into my hand, then I will consecrate their cities” (Numbers 21:2), which shows that one who wishes to succeed should sanctify a portion of his earnings for Heaven.,The Gemara now cites additional teachings relating to the drinking of wine. b Rami bar Abba said: /b Walking a b path of a i mil /i , and /b similarly, b sleeping /b even b a minimal amount, /b will b dispel the /b effect of b wine /b that one has drunk. b Rav Naḥman said /b that b Rabba bar Avuh said: They only taught /b this with regard to one b who has drunk a quarter- /b i log /i of wine, b but /b with regard to b one who has drunk more than a quarter- /b i log /i , this advice is not useful. In that case, walking a b path /b of such a distance b will preoccupy /b and exhaust b him all the more, and /b a small amount b of sleep will /b further b intoxicate him. /b ,The Gemara poses a question: b Does /b walking b a path of /b only b a i mil /i dispel the /b effects of b wine? Wasn’t /b it b taught /b in a i baraita /i : b There was an incident involving Rabban Gamliel, who was riding a donkey and traveling from Akko to Keziv, and /b his student b Rabbi Elai was walking behind him. /b Rabban Gamliel b found /b some b fine loaves /b of bread b on the road, and he said to /b his student: b Elai, take the loaves from the road. /b Further along the way, Rabban Gamliel b encountered a certain gentile /b and b said to him: Mavgai, take these loaves from Elai. /b , b Elai joined /b the gentile b and said to him: Where are you from? /b He b said to him: From the /b nearby b towns of guardsmen. /b He asked: b And what is your name? /b The gentile replied: b My name is Mavgai. /b He then inquired: b Has Rabban Gamliel ever met you before, /b seeing as he knows your name? He b said to him: No. /b ,The Gemara interrupts the story in order to comment: b At that time we learned that Rabban Gamliel divined /b the gentile’s name b by way of divine inspiration /b that rested upon him. b And at that time we /b also b learned three matters /b of i halakha /i from Rabban Gamliel’s behavior: b We learned that one may not pass by food, /b i.e., if a person sees food lying on the ground, he must stop and pick it up., b We /b also b learned that we follow the majority of travelers. /b Since the area was populated mostly by gentiles, Rabban Gamliel assumed that the loaf belonged to a gentile, and was consequently prohibited to be eaten by a Jew. Therefore, he ordered that it be given to a gentile. And b we /b further b learned that /b with regard to b leavened bread belonging to a gentile, it is permitted /b to b benefit /b from this food b after Passover. /b The incident recounted above occurred not long after the festival of Passover. By giving the loaf to the gentile instead of burning it in accordance with the i halakhot /i of leavened bread that remains after Passover, Rabban Gamliel gained a certain benefit from it in the form of the gentile’s gratitude. This benefit is regarded as having monetary value.,The Gemara resumes the narrative: b When /b Rabban Gamliel b arrived in Keziv, a /b person b came /b before him b to request /b that he dissolve b his vow. /b Rabban Gamliel b said to the one who was with him, /b i.e., Rabbi Elai: b Did we drink a quarter- /b i log /i b of Italian wine /b earlier? He b said to him: Yes. /b Rabban Gamliel replied: b If so, let him journey after us until /b the effect of b our wine is dispelled, /b after which we may consider his issue., b And /b that person b journeyed after them /b for b three i mil /i , until /b Rabban Gamliel b arrived at the Ladder of Tyre. When he arrived at the Ladder of Tyre, Rabban Gamliel alighted from his donkey and wrapped himself /b in his shawl in the customary manner of a judge, who wraps himself in a shawl in order to sit in awe at the time of judgment, b and he sat and dissolved his vow. /b ,The Gemara continues: b At that time we learned many matters /b of i halakha /i from Rabban Gamliel’s conduct. b We learned that a quarter- /b i log /i b of Italian wine intoxicates, and we learned /b that b one who is intoxicated may not issue a /b halakhic b ruling, and we learned that /b walking on b a path dispels /b the effect b of wine, and /b lastly b we learned that one may not annul vows /b when he is b either mounted /b on an animal, b or walking, or /b even b standing, but /b only when he is b sitting. /b , b In any event, /b the i baraita /i b is teaching /b that Rabban Gamliel found it necessary to walk b three i mil /i /b in order to become sober after drinking wine. The Gemara resolves the contradiction. b Italian wine is different /b in that b it is more intoxicating, /b therefore more extended activity is required in order to dispel its effects.,The Gemara poses a question: b But didn’t Rav Naḥman say /b that b Rabba bar Avuh said: They taught /b this b only /b with regard to one b who has drunk a quarter- /b i log /i of wine, b but /b with regard to b one who has drunk more than a quarter- /b i log /i , b walking /b that distance b will preoccupy /b and exhaust b him all the more, and /b a small amount of b sleep will /b further b intoxicate him? /b If Italian wine is more intoxicating than other wine, shouldn’t a quarter- i log /i be considered like a larger quantity of other wine?,The Gemara answers: Being b mounted /b on an animal b is different /b from walking; since he is not on foot it is not such a tiring activity. Accordingly, riding three i mil /i will not exhaust him; rather, it will dispel the effect of the wine. The Gemara adds: b Now that you have arrived at this /b conclusion, b according to Rami bar Abba, /b who says that walking one i mil /i is sufficient, b it is also not difficult, /b as he too can say that b riding is different /b from walking. Since one is not on foot, the effects of the wine are not dispelled as quickly. Therefore, three i mil /i is necessary.,The Gemara poses a question with regard to one of the details of the story: b Is that so, /b that Rabban Gamliel was required to alight from his donkey in order to annul the vow? b But didn’t Rav Naḥman say: One may annul vows walking, standing, or mounted? /b Why, then, did Rabban Gamliel dismount his donkey?,The Gemara answers: b This is /b a dispute between b i tanna’im /i , as there is /b an authority b who says /b that b one /b may b open /b the possibility for dissolution of a vow b by means of regret /b alone. In other words, there is no need to search for a special reason in order to dissolve a person’s vow; it is enough to ascertain that he regrets making it. This can be done easily, even while walking, standing, or riding., b And there is /b another authority b who says /b that b one /b may b not open /b the possibility for dissolution of a vow b by means of regret /b alone. Rather, one must find an opening, i.e., a particular reason to dissolve the vow in question, which requires a thorough analysis of the circumstances of the vow. This task must be performed free of distractions, which means one must be seated ( i Tosafot /i )., b As Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With b what did Rabban Gamliel open /b the possibility for dissolving his vow b for that man, /b i.e., what opening did he find for him? Rabban Gamliel cited the verse: b “There is one who utters like the piercings of a sword; but the tongue of the wise is health” /b (Proverbs 12:18) and explained it as follows: b Whoever utters /b a vow b deserves to be pierced by a sword, /b as he might fail to fulfill it. Therefore, one should not vow at all. Had you known that whoever vows is liable to be executed, would you have vowed? b Rather, it is the tongue of the wise that heals, /b as when a Sage dissolves a vow, he dissolves it retroactively, and it is as though one had never taken the vow.,The Gemara continues with its analysis of the i baraita /i . b The Master said /b previously: One of the i halakhot /i learned from the incident involving Rabban Gamliel was that b one may not pass by food; /b rather, one must treat the food with respect and pick it up. b Rabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: They taught /b this ruling b only in the early generations, when Jewish women were not accustomed to using witchcraft. However, in the later generations, when Jewish women are accustomed to using witchcraft, one may pass by /b food, as a spell might have been cast on the bread, and one must not put himself in unnecessary danger.,A Sage b taught: /b If the loaves are b whole, one /b may b pass /b them b by, /b as they might have been placed there for the purposes of witchcraft; however, if they are in b pieces, one /b may b not pass /b them b by, /b because bread in pieces is not used for witchcraft. b Rav Asi said to Rav Ashi: /b Do b they not perform /b magic with b pieces /b of bread? b Isn’t it written /b in the verse that deals with witchcraft: b “And you have profaned Me among My people for handfuls of barley and for pieces of bread” /b (Ezekiel 13:19)? The Gemara answers: The verse does not mean that they used pieces of bread in their witchcraft, but rather that b they took /b such pieces b as their wages. /b , b Rav Sheshet said in the name of Rabbi Elazar ben Azarya: /b |
|
196. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of i Shema /i begins when the priests immerse before partaking of their i teruma /i . In the i Tosefta /i , it was taught that Rabbi Meir holds that one begins to recite i Shema /i from when people enter to eat their meal on Shabbat eve. One opinion of b Rabbi Meir /b seems to b contradict /b another opinion of b Rabbi Meir /b . The Gemara responds: b Two i tanna’im /i , /b students of Rabbi Meir, expressed different opinions b in accordance with Rabbi Meir’s /b opinion.,So too, the opinion b of Rabbi Eliezer /b cited in the mishna b contradicts /b the opinion b of Rabbi Eliezer /b cited in the i baraita /i . In the mishna, Rabbi Eliezer holds that the time for the recitation of i Shema /i begins with the emergence of the stars: From the time when the priests enter to partake of their i teruma /i , while in the i baraita /i , he states that the time for the recitation of i Shema /i begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either b two /b i tanna’im /i expressed different opinions b in accordance with Rabbi Eliezer’s /b opinion, b or if you wish, say /b instead that b the first clause /b of the mishna, according to which we begin to recite i Shema /i when the priests enter to partake of their i teruma /i , b is not /b actually b Rabbi Eliezer’s /b opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening i Shema /i b until the end of the first watch. /b These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( i Tosefot HaRosh /i )?, b What does Rabbi Eliezer /b actually b hold? If he holds that the night consists of three watches, let him say /b explicitly that one recites the evening i Shema /i b until the fourth hour. If he holds that the night consists of four watches, let him say /b explicitly b until the third hour. /b ,The Gemara responds: b Actually, /b Rabbi Eliezer b holds that the night consists of three watches, /b and he employs this particular language of watches b in order to teach us: There are watches in heaven and there are watches on earth; /b just as our night is divided into watches, so too is the night in the upper worlds. b As it was taught /b in a i baraita /i : b Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion /b in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, b as it is stated: “The Lord roars [ i yishag /i ] from on high, from His holy dwelling He makes His voice heard. He roars mightily /b [ b i shaog yishag /i /b ] b over His dwelling place, /b He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root i shin-alef-gimmel /i in this verse correspond to the three watches of the night., b And signs of /b the transition between each of b these /b watches in the upper world can be sensed in this world: In b the first watch, the donkey brays; /b in b the second, dogs bark; /b and in b the third /b people begin to rise, b a baby nurses from its mother’s breast and a wife converses with her husband. /b ,With regard to these earthly manifestations of the three heavenly watches as established in the i baraita /i , the Gemara asks: b What did Rabbi Eliezer enumerate? If /b he b enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is /b when b evening /b begins; an additional sign is superfluous. b If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is /b when b day /b begins; an additional sign is similarly superfluous.,The Gemara answers: b Rather, he enumerated /b the signs for b the end of the first watch and the beginning of the last watch, /b both of which require a sign, as well as b the middle of the middle /b watch. b And if you wish, say /b instead: b He enumerated the ends of all /b of the watches. b And if you say /b that a sign indicating the end of the b final /b watch b is unnecessary /b because it is day, nevertheless, that sign is useful., b What is the practical ramification /b of this sign? It is relevant b to one who recites /b i Shema /i b while lying in a dark house, /b who cannot see the dawn and b who does not know when the time for reciting i Shema /i /b arrives. That person is provided with a sign that b when a woman speaks with her husband and a baby nurses from its mother’s breast, /b the final watch of the night has ended and b he must rise and recite /b i Shema /i ., b Rav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, /b because the Temple service was connected to the changing of these watches ( i Tosefot HaRosh /i ), b and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b ,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: b It was taught /b in a i baraita /i that b Rabbi Yosei said: I was once walking along the road when I entered /b the b ruins /b of an old, abandoned building b among the ruins of Jerusalem /b in order b to pray. /b I noticed that b Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying /b and exited the ruin, Elijah b said to me, /b deferentially as one would address a Rabbi: b Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And /b Elijah b said to me: My son, why did you enter this ruin? I said to him: /b In order b to pray. And /b Elijah b said to me: You should have prayed on the road. And I said to him: /b I was unable to pray along the road, because b I was afraid that I might be interrupted by travelers /b and would be unable to focus. Elijah b said to me: You should have recited the abbreviated prayer /b instituted for just such circumstances.,Rabbi Yosei concluded: b At that time, /b from that brief exchange, b I learned from him, three things: I learned that one may not enter a ruin; and I learned /b that one need not enter a building to pray, but b he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer /b so that he may maintain his focus., b And /b after this introduction, Elijah b said to me: What voice did you hear in that ruin? /b br b I responded: I heard a Heavenly voice, /b like an echo of that roar of the Holy One, Blessed be He (Maharsha), b cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations. /b br b And /b Elijah b said to me: /b By b your life and by your head, not only /b did that voice b cry out in that moment, but it cries out three times each and every day. Moreover, /b any time that God’s greatness is evoked, such as b when Israel enters synagogues and study halls and answers /b in the i kaddish /i prayer, b May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. /b When the Temple stood, this praise was recited there, but now: b How /b great is the pain of b the father who exiled his children, and woe to the children who were exiled from their father’s table, /b as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., b The Sages taught, for three reasons one may not enter a ruin: Because of suspicion /b of prostitution, b because /b the ruin is liable to b collapse, /b and b because of demons. /b Three separate reasons seem extraneous, so the Gemara asks: Why was the reason b because of suspicion /b necessary? b Let this /b i halakha /i b be derived because of collapse. /b |
|
197. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tora, rabbinic law constructed as distinct from ‘other’ Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 413| 22a. ומדליקין לו את הנר משום רבי יצחק אמרו אף צולין לו דג קטן תניא נמי הכי מי שלא הניח עירובי תבשילין אופין לו פת אחת וטומנין לו קדרה אחת ומדליקין לו את הנר ומחמין לו קיתון אחד ויש אומרים אף צולין לו דג קטן,רבא אמר לעולם שהניח ושאני הטמנה דמוכחא מלתא דאדעתא דשבתא קעביד,איתיביה אביי חנניה אומר בית שמאי אומרים אין אופין אלא אם כן ערב בפת ואין מבשלין אלא א"כ ערב בתבשיל ואין טומנין אלא אם כן היו לו חמין טמונין מערב יו"ט הא היו לו חמין טמונין מיהא עביד ואע"ג דמוכחא מלתא דאדעתא דשבת קעביד,אלא אמר אביי כגון שערב לזה ולא ערב לזה וחנניה היא ואליבא דב"ש:,ואין זוקפין את המנורה: מאי קא עביד אמר רב חיננא בר ביסנא הכא במנורה של חליות עסקינן דמחזי כבונה דב"ש סברי יש בנין בכלים וב"ה סברי אין בנין בכלים ואין סתירה בכלים,עולא איקלע לבי רב יהודה קם שמעיה זקף לה לשרגא איתיביה רב יהודה לעולא הנותן שמן בנר חייב משום מבעיר והמסתפק ממנו חייב משום מכבה א"ל לאו אדעתאי:,אמר רב קנבא שרי:,בעא מיניה אבא בר מרתא מאביי מהו לכבות את הנר מפני דבר אחר אמר לו אפשר בבית אחר,אין לו בית אחר מאי אפשר לעשות לו מחיצה אין לו לעשות מחיצה מאי אפשר לכפות עליו את הכלי אין לו כלי מאי אמר ליה אסור,איתיביה אין מכבין את הבקעת כדי לחוס עליה ואם בשביל שלא יתעשן הבית או הקדרה מותר אמר ליה ההיא רבי יהודה היא כי קאמינא אנא לרבנן,בעא מיניה אביי מרבה מהו לכבות את הדלקה ביו"ט היכא דאיכא סכנת נפשות לא קא מבעיא לי דאפילו בשבת שרי כי קמבעיא לי משום אבוד ממון מאי א"ל אסור,איתיביה אין מכבין את הבקעת כדי לחוס עליה ואם בשביל שלא יתעשן הבית או הקדרה מותר ההיא רבי יהודה היא כי קאמינא אנא לרבנן,בעא מיניה רב אשי מאמימר מהו לכחול את העין ביו"ט היכא דאיכא סכנה כגון רירא דיצא דמא דמעתא וקדחתא ותחלת אוכלא לא מבעיא לי דאפי' בשבת שרי כי קמבעיא לי סוף אוכלא ופצוחי עינא מאי א"ל אסור,איתיביה אין מכבין את הבקעת ושני ליה כדשנין,אמימר שרי למכחל עינא מנכרי בשבתא איכא דאמרי אמימר גופיה כחל עינא מנכרי בשבתא אמר ליה רב אשי לאמימר מאי דעתיך דאמר עולא בריה דרב עילאי כל צרכי חולה עושין ע"י נכרי בשבת ואמר רב המנונא כל דבר שאין בו סכנה אומר לנכרי ועושה,הני מילי היכא דלא מסייע בהדיה אבל מר קא מסייע בהדיה דקא עמיץ ופתח אמר ליה איכא רב זביד דקאי כותך ושניי ליה מסייע אין בו ממש,אמימר שרא למכחל עינא ביו"ט שני של ראש השנה אמר ליה רב אשי לאמימר והאמר רבא מת ביום טוב ראשון יתעסקו בו עממין ביום טוב שני יתעסקו בו ישראל ואפילו בשני ימים טובים של ראש השנה | |
|
198. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 87| 70b. חלפתא אמר לו,הרי שאכלה שנה ראשונה בפני שנים שניה בפני שנים שלישית בפני שנים מהו,אמר לו הרי זו חזקה אמר לו אף אני אומר כן אלא שרבי עקיבא חולק בדבר שהיה רבי עקיבא אומר (דברים יט, טו) דבר ולא חצי דבר,אמר אביי אפילו תימא רבי עקיבא מי לא מודה רבי עקיבא בשנים אומרים קידש ושנים אומרים בעל,דאע"ג דעדי ביאה צריכי לעדי קדושין כיון דעדי קדושין לא צריכי לעדי ביאה דבר קרינא ביה,ה"נ אע"ג דעדי טביחה צריכי לעדי גניבה כיון דעדי גניבה לא צריכי לעדי טביחה דבר קרינא ביה,ורבנן האי דבר ולא חצי דבר למעוטי מאי למעוטי אחד אומר אחד בגבה ואחד אומר אחד בכריסה,האי חצי דבר וחצי עדות הוא,אלא למעוטי שנים אומרים אחד בגבה ושנים אומרים אחד בכריסה הני אמרי קטנה היא והני אמרי קטנה היא:,גנב ומכר בשבת [וכו']: והתניא פטור,אמר רמי בר חמא כי תניא ההיא דפטור באומר לו עקוץ (לך) תאינה מתאינתי ותיקני לי גניבותיך,אמרי וכיון דכי תבע ליה קמן בדינא לא אמרינן ליה זיל שלים דמחייב בנפשו הוא הא מכירה נמי לאו מכירה היא,אלא אמר רב פפא באומר לו זרוק גניבותיך לחצרי ותיקני לי גניבותיך,כמאן כר"ע דאמר קלוטה כמי שהונחה דמיא,דאי כרבנן כיון דמטיא לחצר ביתו קנה לענין שבת לא מחייב עד דמטיא לארעא,באומר לא תיקני לי גניבותיך עד שתנוח,רבא אמר לעולם כרמי בר חמא אתנן אסרה תורה ואפילו בא על אמו ואי תבעה ליה קמן בדינא מי אמרינן ליה קום הב לה אתנן,אלא אע"ג דכי קא תבעה ליה בדינא לא אמרינן ליה זיל הב לה כיון דכי יהיב לה הוי אתנן הכא נמי אע"ג דלענין תשלומין אי תבע בדינא קמן לא אמרינן ליה זיל שלים | 70b. b Ḥalafta, /b he b said to him /b the following in the course of their discussion of the i halakhot /i of possession.,If one has been in possession of real estate for three years, this serves as proof of his claim that he is the legal owner. One who is able to prove uninterrupted possession for the necessary period is not required to produce documentary evidence of his legal title to the property. Rabbi Yoḥa ben Nuri or father Ḥalafta asked: b If /b one harvested and b ate /b the produce of a field that he claims as his own the b first year /b of the three years required for establishing possession of the land b in the presence of two /b witnesses, and subsequently ate the produce of the b second /b year b in the presence of two /b other witnesses, and finally ate the produce of the b third /b year b in the presence of /b yet b two /b other witnesses, b what is /b the i halakha /i ? Can the three testimonies combine to establish full testimony that he ate the produce of three years, thereby confirming his ownership of the field?,Rabbi Ḥalafta b said to /b Rabbi Yoḥa ben Nuri, or vice versa: b This is /b considered to establish b presumptive ownership /b by the one who ate the produce. The other Sage b said to him: I too say /b that this is b so, but Rabbi Akiva disputes /b this b matter, as Rabbi Akiva would say: /b The Torah requires that witnesses must testify with regard to a complete b matter and not part of a matter. /b Since there must be testimony concerning consumption of the produce over three years, and each set of witnesses establishes only that it took place for one year, their separate testimonies do not combine. If so, the mishna is apparently not in accordance with the opinion of Rabbi Akiva.,The Gemara rejects this assertion. b Abaye said: You /b can b even say /b that the mishna is in accordance with the opinion of b Rabbi Akiva. Doesn’t Rabbi Akiva concede /b that b in /b a case where b two /b witnesses b say: /b So-and-so b betrothed /b a certain woman, b and two /b other witnesses b say: /b Someone else subsequently b engaged in sexual intercourse /b with that same woman, this is proof that the act of intercourse was adulterous?,The reason for this is b that even though the witnesses /b testifying about the b intercourse require the witnesses /b who testify about the b betrothal, /b i.e., the testimony of the second set of witnesses is meaningless without the testimony of the first witnesses, nevertheless, b since the witnesses /b testifying about the b betrothal do not require the witnesses /b who testify about the b intercourse, /b i.e., their testimony by itself establishes a halakhic status, b we call /b the testimony of each pair a complete b matter. /b , b Here too, /b the same logic applies in the case of a thief who steals an animal and subsequently slaughters or sells it: b Even though the witnesses /b who testify about the b slaughter require the /b testimony of the b witnesses /b about the b theft /b in order for their testimony to have any halakhic significance, b since the witnesses /b testifying about the b theft do not require the /b testimony of the b witnesses /b who testify about the b slaughter, /b as their testimony alone establishes that person as a thief who is liable to pay the double payment, b we call /b the testimony of each pair a complete b matter. /b ,The Gemara asks: b And /b according to the opinion of b the Rabbis, /b who disagree with Rabbi Akiva that the Torah stipulates that testimony must be about b a matter and not half of a matter, /b the term “matter” (Deuteronomy 19:15) serves b to exclude what? /b The Gemara answers: It serves b to exclude /b a case involving testimony that a girl has reached majority, in which b one /b witness b says /b that he saw b one /b hair on b her /b lower b back, and one /b witness b says /b that he saw b one /b hair on b her /b lower b abdomen. /b A girl is considered to have reached maturity when she has two pubic hairs. In this case, two witnesses separately testify that they have each seen one hair, and therefore each testimony is halakhically meaningless on its own. The Rabbis derive from the verse that these testimonies do not combine.,The Gemara raises a difficulty: In b this /b case each testimony is obviously invalid, as it is b half a matter and /b also b half a testimony. /b Not only does each testimony refer to one hair, which is half a matter, it is submitted by one witness, which is half a testimony. Consequently, it is obvious that the girl is not considered of age in this case.,The Gemara therefore rejects this explanation. b Rather, /b the Rabbis maintain that the term “matter” serves b to exclude /b a case in which b two /b witnesses b say /b that they saw b one /b hair on a girl’s b back, and two /b other witnesses b say /b that they saw b one /b hair b on her /b lower b abdomen. /b In this case the testimony of either set of witnesses concerns only one hair, and therefore b these /b witnesses b are /b essentially b saying /b that b she is /b still b a minor and those /b witnesses b are saying /b that b she is /b still b a minor. /b Therefore, each testimony concerns only half of a matter.,§ The mishna teaches: If one b stole /b an animal b and sold /b it b on Shabbat, /b he pays the fourfold or fivefold payment. The Gemara asks: b But isn’t it taught /b in a i baraita /i that in this case he is b exempt /b from the fourfold or fivefold payment?, b Rami bar Ḥama said: When it is taught /b in b that /b i baraita /i b that /b he is b exempt, /b this is referring to a case b where /b the purchaser b says to /b the thief: b Pick off a fig for yourself from my fig tree /b on Shabbat, b and /b through performing this act b your stolen /b animal shall be b acquired by me. /b Since the act of acquisition of the animal involved the type of Shabbat desecration for which one is liable to receive the death penalty, the thief is exempt from the monetary obligations he would ordinarily incur from this act, i.e., the fourfold or fivefold payment to the animal’s prior owner. This is in accordance with the principle that one who commits two or more transgressions by means of a single act, both of which entail punishment, is exempt from the lesser punishment.,The Sages b say, /b questioning this explanation of the i baraita /i : b But since, if /b the purchaser b would bring a legal claim against /b the thief b before us, /b to force him to deliver the animal acquired by means of picking the fig, the court b would not say to /b the thief: b Go /b and b pay /b him the animal you owe him, b because /b the thief b is liable to /b receive the b death /b penalty for his desecration of Shabbat, this shows that b the sale is not /b a valid b sale /b at all. Therefore, the i baraita /i would not call this exchange a sale and this interpretation of the i baraita /i cannot be correct., b Rather, Rav Pappa said: /b The i baraita /i is discussing a case b where /b the purchaser b said to /b the thief: b Throw your stolen /b animal from the public domain b into my /b enclosed b courtyard, and your stolen /b animal b will /b thereby b be acquired by me. /b One can acquire an item if it is placed on his property. In this case, when the thief places the animal on the purchaser’s property he moves it from the public domain into the private domain, which is a desecration of Shabbat that entails the death penalty. Consequently, he is exempt from the fourfold or fivefold payment.,The Gemara asks: If this is the correct explanation of the i baraita /i , b in accordance with whose /b opinion is the i baraita /i taught? It is b in accordance with /b the opinion of b Rabbi Akiva, who says: /b An item b in /b the b airspace /b of a certain area b is considered /b as though it were b at rest /b in that area., b As, if /b the i baraita /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that an item in the airspace of a certain area is not considered as though it were at rest in that area, b once /b the animal b reaches the /b airspace b of the courtyard /b of the purchaser’s b house /b he has acquired it, as one can acquire items that are in the airspace of his courtyard just like those on its ground, whereas b with regard to /b moving an item from one domain to another on b Shabbat /b the thief b is not liable /b for Shabbat desecration b until it reaches the ground. /b Since the thief’s monetary liability is not simultaneous with his incurring of the death penalty, he would not be exempt from payment.,The Gemara answers: It is possible that the i baraita /i is in accordance with the opinion of the Rabbis as well, as one can explain that it is speaking of a case b in /b which the purchaser b says /b to the thief: b Your stolen /b animal b shall not be acquired by me until it rests /b on the ground. In that case, the acquisition of the animal and the Shabbat desecration are simultaneous., b Rava said: Actually, /b it is possible to explain the b i baraita /i as Rami bar Ḥama /b did, that the animal was acquired through the picking of a fig on Shabbat. And the objection raised earlier, that this act should not be considered a sale at all, is incorrect. This can be demonstrated by the fact that the b Torah prohibits /b one to bring as an offering an animal given as the b payment /b to a prostitute for services rendered (Deuteronomy 23:19). b And /b this prohibition applies b even /b if the man in question b engaged in intercourse with his own mother, /b which is a capital offense. b But if she /b would bring b a legal claim before us, demanding /b the payment of the animal that was agreed upon as her fee, b would we say to him: Arise and pay her /b the animal? The court would not say this, as the monetary liability was incurred simultaneously with the commission of a capital crime., b Rather, /b one must say that b even though if she /b brings b a legal claim /b against b him demanding /b the payment of the animal that was agreed upon as her fee b we do not say to him: Go and pay her, /b nevertheless, b since if /b he does b give /b it b to her it is /b considered b payment /b to a prostitute, it cannot be used as an offering. b Here too, /b in the case of the acquisition of the animal through picking a fig, b even though with regard to payment, if /b the purchaser would bring b a legal claim before us /b against the thief, b seeking /b to force him to deliver the animal, b we would not say to him: Go pay, /b |
|
199. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 293, 294, 299| 47b. במרוקא למקניא לאפוקי מדלוי דאמר בכליו של מקנה קמ"ל למקניא ולא לקנויי ביה רב פפא אמר למעוטי מטבע ורב זביד ואיתימא רב אשי אמר למעוטי איסורי הנאה,איכא דאמרי ביה אמר רב פפא למעוטי מטבע דכשר אמר רב זביד ואיתימא רב אשי למעוטי איסורי הנאה אבל מוריקא לא אצטריך:,אסימון קונה את המטבע וכו': מאי אסימון אמר רב מעות הניתנות בסימן לבית המרחץ,מיתיבי אין מחללין מעשר שני על אסימון ולא על מעות הניתנות בסימן לבית המרחץ מכלל דאסימון לאו מעות הניתנות בסימן לבית המרחץ וכי תימא פרושי קמפרש והא לא תנא הכי מחללין מעשר שני על אסימון דברי רבי דוסא וחכמים אומרים אין מחללין ושוין שאין מחללין על מעות הניתנות בסימן לבית המרחץ,אלא אמר רבי יוחנן מאי אסימון פולסא ואזדא רבי יוחנן לטעמיה דאמר ר' יוחנן רבי דוסא ורבי ישמעאל אמרו דבר אחד רבי דוסא הא דאמרן רבי ישמעאל מאי היא דתניא (דברים יד, כה) וצרת הכסף בידך לרבות כל דבר הנצרר ביד דברי רבי ישמעאל רבי עקיבא אומר לרבות כל דבר שיש עליו צורה:,כיצד משך הימנו פירות ולא נתן לו מעות אינו יכול לחזור בו וכו': אמר ר' יוחנן דבר תורה מעות קונות ומפני מה אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חטיך בעלייה,סוף סוף מאן דשדא דליקה בעי שלומי אלא גזירה שמא תפול דליקה באונס אי מוקמת להו ברשותיה מסר נפשיה טרח ומציל ואי לא לא מסר נפשיה טרח ומציל,ריש לקיש אמר משיכה מפורשת מן התורה מאי טעמא דריש לקיש אמר קרא (ויקרא כה, יד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד,ורבי יוחנן אמר מיד למעוטי קרקע דלית ביה אונאה,וריש לקיש א"כ לכתוב קרא וכי תמכרו ממכר מיד עמיתך אל תונו או קנה למה לי שמע מינה למשיכה,ור' יוחנן או קנה מאי עביד ליה מיבעי ליה לכדתניא וכי תמכרו ממכר אל תונו אין לי אלא שנתאנה לוקח נתאנה מוכר מנין תלמוד לומר או קנה אל תונו,וריש לקיש תרתי גמר מיניה,תנן ר"ש אומר כל שהכסף בידו ידו על העליונה מוכר הוא דמצי הדר ביה לוקח לא מצי הדר ביה אי אמרת בשלמא מעות קונות משום הכי מוכר מצי הדר ביה לוקח לא מצי הדר ביה אלא אי אמרת מעות אינן קונות לוקח נמי ליהדר ביה,אמר לך ריש לקיש אליבא דרבי שמעון לא קאמינא כי קאמינא אליבא דרבנן,בשלמא לריש לקיש היינו דאיכא בין ר' שמעון לרבנן אלא לרבי יוחנן מאי איכא בין ר"ש לרבנן איכא בינייהו דרב חסדא דאמר רב חסדא כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות ר"ש לית ליה דרב חסדא רבנן אית להו דרב חסדא,תנן אבל אמרו מי שפרע מדור המבול הוא עתיד ליפרע ממי שאינו עומד בדיבורו אי אמרת בשלמא מעות קונות משום הכי קאי באבל אלא אי אמרת מעות אינן קונות אמאי קאי באבל משום דברים,ובדברים מי קאי באבל והתניא | 47b. b with date pits /b used for cleaning and smoothing parchment. The term b to acquire /b items serves b to exclude /b the opinion b of Levi, who says /b that the symbolic exchange is effected b by means of the vessels of the one transferring ownership /b of the item. This latter expression b teaches us /b that the vessel is given b to acquire and not to transfer ownership /b to the other. With regard to the term: b With it, Rav Pappa said: /b It serves b to exclude a coin, /b which cannot effect a symbolic exchange. b And Rav Zevid, and some say Rav Ashi, said: /b It serves b to exclude items from which /b deriving b benefit is prohibited. /b , b Some say /b a different version of the dispute, as follows. With regard to the term: b With it, Rav Pappa said: /b It serves b to exclude a coin, /b which cannot effect a symbolic exchange. With regard to the term: b That is fit, Rav Zevid, and some say Rav Ashi, said: /b It serves b to exclude items from which /b deriving b benefit is prohibited. But /b according to this version, a verse to exclude b date pits /b is b not necessary, /b as they are of no significance at all.,§ The Gemara returns to an analysis of a passage in the mishna. When one party takes possession of b an i asimon /i , /b the other party b acquires the /b minted b coin. /b The Gemara asks: b What /b is b an i asimon /i ? Rav said: /b It is one of the b coins given as a token /b to gain entry b into the bathhouse, /b for which the bathers would pay later.,The Gemara b raises an objection /b from a i baraita /i : b One desacralizes second-tithe /b produce b neither with an i asimon /i nor with /b one of the b coins given as a token /b to gain entry b into the bathhouse. /b This proves b by inference that an i asimon /i is not /b one of the b coins given as tokens in a bathhouse. And if you would say /b the i tanna /i b is explaining /b the meaning of the term i asimon /i , there is a difficulty with that explanation. b But wasn’t it taught /b in another i baraita /i b like this: One desacralizes second-tithe /b produce b with an i asimon /i ; /b this is b the statement of Rabbi Dosa. And the Rabbis say: One does not desacralize /b second-tithe produce with an i asimon /i . b And they agree that one does not desacralize /b the second-tithe produce by transferring its sanctity b onto /b one of the b coins given as a token /b to gain entry b into the bathhouse. /b It is clear from this i baraita /i that an i asimon /i is not a token given in a bathhouse., b Rather, Rabbi Yoḥa said: What /b is b an i asimon /i ? /b It is b a blank, /b i.e., a piece of metal in the shape of a coin that was not yet imprinted. The Gemara comments: b And Rabbi Yoḥa follows his /b standard line of b reasoning, as Rabbi Yoḥa said: Rabbi Dosa and Rabbi Yishmael said the same thing. Rabbi Dosa, as we stated, /b said that the legal status of an i asimon /i is that of a coin. With regard to b Rabbi Yishmael, what is /b his statement? It is b as it is taught /b in a i baraita /i : b “And you shall bind up [ i vetzarta /i ] the money in your hand” /b (Deuteronomy 14:25). This serves b to include any type /b of money b that is bound [ i hanitzrar /i ] in /b one’s b hand, /b i.e., that has monetary value; this is b the statement of Rabbi Yishmael. Rabbi Akiva says: /b It serves b to include any type /b of money b that has an imprint [ i tzura /i ]. /b Rabbi Akiva requires a minted coin in order to desacralize a second-tithe produce coin, while Rabbi Yishmael says that a blank can be used as well.,§ The mishna teaches: b How so? /b If the buyer b pulled produce from /b the seller, b but /b the buyer b did not /b yet b give /b the seller their value in b coins, he cannot renege /b on the transaction, but if the buyer gave the seller coins, but did not yet pull produce from him, he can renege on the transaction, as the transaction is not yet complete. b By Torah law money effects acquisition, /b i.e., when one pays money he acquires the item, even if he has not yet performed another act of acquisition. b And for what reason did /b the Sages b say /b that b pulling acquires /b an item and money does not? This is a rabbinic b decree lest /b the seller b say to /b the buyer after receiving the money: b Your wheat was burned in the upper story. /b If a fire breaks out or some other mishap occurs after a seller receives the money, he will not bother to save the goods in his house because they no longer belong to him, and the buyer may incur a loss.,The Gemara asks: b Ultimately, the one who ignited the fire is required to pay /b for the damage caused, and the one who purchased the movable items with money will be reimbursed for his loss, so why was there a need to issue this decree? b Rather, /b it is a rabbinic b decree lest a fire be ignited /b spontaneously b due to circumstances beyond /b one’s b control, /b where no one is liable to pay for the damage caused. b If you establish /b the purchase item b in /b the b possession /b of the seller, b he will expend /b great b effort, exert himself, and rescue /b the item, as it is still his own property. b But if /b you do b not /b establish the purchase item in the possession of the seller, b he will not expend /b great b effort, exert himself, and rescue /b the item. That is the opinion of Rabbi Yoḥa., b Reish Lakish says: /b The act of acquisition of b pulling is explicit in the Torah, /b and it is not merely by rabbinic decree that payment of money does not effect acquisition of movable property. The Gemara asks: b What is the reason /b for the opinion b of Reish Lakish? /b He derives it from the Torah, as b the verse states: “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, /b you shall not exploit his brother” (Leviticus 25:14), and the reference is to b an item that is acquired from hand to hand, /b i.e., by means of pulling., b And Rabbi Yoḥa said: /b The term b “from /b your colleague’s b hand” /b is not teaching that an item can be acquired by pulling. Rather, it serves b to exclude land, which is not /b subject to the i halakha /i of b exploitation /b because it is not physically handed over from one to another.,The Gemara asks: b And /b how does b Reish Lakish /b respond to that explanation? The Gemara answers: Reish Lakish agrees that the verse serves to exclude land from the i halakha /i of exploitation. But b if /b it is b so /b that this was its only purpose, b let the verse write: And if you sell, from your colleague’s hand, an item that is sold, you shall not exploit. Why do I /b need the additional phrase b “or acquire”? Learn from it /b that acquisition by Torah law is effected b by means of pulling. /b ,The Gemara asks: b And /b as for b Rabbi Yoḥa, what does he do with /b the phrase b “or acquire”? /b What i halakha /i does he derive? The Gemara answers: b He requires /b that phrase b for that which is taught /b in a i baraita /i : From the phrase in the verse: b “And if you sell /b to your colleague b an item that is sold…you shall not exploit,” I have /b derived b only /b a case b where the buyer was exploited. From where /b is it derived that the i halakha /i is the same in a case where the b seller was exploited? The verse states: “Or acquire…you shall not exploit,” /b indicating that it is prohibited for the one who acquires the item to exploit the seller.,The Gemara asks: b And /b from where does b Reish Lakish /b derive this i halakha /i ? b He derives two /b i halakhot /i b from /b the phrase “or acquire from your colleague’s hand.” He derives that it is prohibited to exploit the seller and that movable items are acquired by means of pulling., b We learned /b in the mishna that b Rabbi Shimon says: Anyone who has the money in his possession has the advantage. /b It is the b seller who can retract /b from the transaction; the b buyer cannot retract /b from the transaction. The Gemara asks: b Granted, if you say /b that giving b money effects acquisition /b of movable property, it is b due to that /b reason that the b seller can retract /b from the transaction and the b buyer cannot retract /b from the transaction. Rabbi Yoḥa explained that the Sages instituted pulling to complete the transaction for the benefit of the buyer so that the seller will expend great effort and rescue the item, as it is still his own property. But the seller acquires the money immediately. b But if you say /b in general b that /b giving b money does not effect acquisition /b of movable property, b let /b the b buyer also renege /b on the transaction.,The Gemara answers: b Reish Lakish /b could have b said to you: I did not state /b my opinion b in accordance with /b the opinion b of Rabbi Shimon; when I stated /b my opinion it was b in accordance with /b the opinion b of the Rabbis. /b ,The Gemara asks: b Granted, according to Reish Lakish, that is /b the dispute b between /b the opinions of b Rabbi Shimon and the Rabbis, /b as Rabbi Shimon holds that money effects acquisition of the item and the Rabbis hold that only pulling the item effects its acquisition. b But according to Rabbi Yoḥa, what /b difference b is there between /b the opinion of b Rabbi Shimon and /b that of b the Rabbis? /b The Gemara responds: The difference b between them is /b with regard to the statement b of Rav Ḥisda, as Rav Ḥisda says: Just as /b the Sages b instituted pulling for the sellers, likewise, they instituted pulling for the buyers. /b Until the item is pulled, the buyer can also renege on the transaction. b Rabbi Shimon does not hold /b in accordance with the statement b of Rav Ḥisda, /b and b the Rabbis hold /b in accordance with the statement b of Rav Ḥisda. /b , b We learned /b in the mishna: b But /b the Sages b said: He Who exacted payment from /b the people of b the generation of the flood, /b and from the generation of the dispersion, b will /b in the future b exact payment from whoever does not stand by his statement. Granted, if you say /b that giving b money effects acquisition /b of movable property, it is b due to that /b reason that one who reneges on the transaction after the money is paid b stands subject to /b the curse: b But /b the Sages said: He Who exacted payment. b But if you say /b that giving b money does not effect acquisition /b of movable property, b why does /b one who reneges after the money is paid b stand subject to /b the curse: b But /b the Sages said: He Who exacted payment? The Gemara answers: It is b due to /b the fact that he reneged on b a statement /b of his committing himself to buy the item.,The Gemara asks: b And /b does one who reneged on b a statement /b of commitment b stand subject to /b the curse: b But /b the Sages said: He Who exacted payment? b But isn’t it taught /b in a i baraita /i : |
|
200. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 87| 56b. משלשין ביניהם,שלשה אחים ואחד מצטרף עמהם הרי אלו שלש עדיות והן עדות אחת להזמה: , big strongגמ׳ /strong /big מתניתין דלא כרבי עקיבא דתניא א"ר יוסי כשהלך אבא חלפתא אצל רבי יוחנן בן נורי ללמוד תורה ואמרי לה ר' יוחנן בן נורי אצל אבא חלפתא ללמוד תורה אמר לו הרי שאכלה שנה ראשונה בפני שנים שניה בפני שנים שלישית בפני שנים מהו אמר לו הרי זו חזקה,אמר לו אף אני אומר כן אלא שר"ע חולק בדבר זה שהיה ר"ע אומר (דברים יט, טו) דבר ולא חצי דבר,ורבנן האי דבר ולא חצי דבר מאי עבדי ליה אילימא למעוטי אחד אומר אחת בגבה ואחד אומר אחת בכריסה האי חצי דבר וחצי עדות היא,אלא למעוטי שנים אומרים אחת בגבה ושנים אומרים אחת בכריסה,אמר רב יהודה אחד אומר אכלה חטים ואחד אומר אכלה שעורים הרי זו חזקה מתקיף לה רב נחמן אלא מעתה אחד אומר אכלה ראשונה שלישית וחמישית ואחד אומר אכלה שניה רביעית וששית הכי נמי דהויא חזקה,א"ל רב יהודה הכי השתא התם בשתא דקא מסהיד מר לא קא מסהיד מר הכא תרוייהו בחדא שתא קא מסהדי מאי איכא למימר בין חיטי לשערי לאו אדעתייהו דאינשי:,שלשה אחין ואחד מצטרף עמהן הרי אלו שלש עדיות והן עדות אחת להזמה: | 56b. payment of the value of the field to the owner is b divided among them. /b ,If the testimony was given by b three brothers, /b each of whom testify about one year, b and another /b unrelated individual b joined with /b each of the brothers as the second witness, b these are three /b distinct b testimonies /b and they are accepted by the court. If they were to be considered one testimony, it would not be accepted, as brothers may not testify together. b But they are one testimony for /b the purpose of rendering them as b conspiring /b witnesses, and the payment is divided among them., strong GEMARA: /strong The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Akiva, as it is taught /b in a i baraita /i ( i Tosefta /i , 2:10) that b Rabbi Yosei said: When Abba Ḥalafta, /b Rabbi Yosei’s father, b went to Rabbi Yoḥa ben Nuri to study Torah, and some say: /b When b Rabbi Yoḥa ben Nuri /b went b to Abba Ḥalafta to study Torah, he said to him: What is /b the i halakha /i if b there is /b one b who /b worked and b profited /b from a field b in the presence of two /b witnesses during the b first year, /b then b in the presence of two /b other witnesses during the b second /b year, and finally b in the presence of two /b other witnesses during the b third /b year? He b said to him: This is /b sufficient for establishing the b presumption /b of ownership.,The latter b said to him: I say this as well, but Rabbi Akiva disagrees with regard to this matter, as Rabbi Akiva would say /b that since the verse states: “At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established” (Deuteronomy 19:15), one can derive that testimony is accepted only with regard to a complete b matter, and not /b with regard to b half /b of b a matter. /b In this mishna, although presumptive ownership requires testimony that the property had been worked and profited from for three years, testimony is accepted from each pair of witnesses with regard to one year. Consequently, the ruling of the mishna does not accord with the opinion of Rabbi Akiva.,The Gemara asks: b And /b with regard to b the Rabbis, /b who accept the testimony of each of the three pairs of witnesses, b what do they do with this /b derivation of: A complete b matter, and not half /b of b a matter, /b i.e., what type of testimony is disqualified based on this derivation? b If we say /b that it serves b to exclude /b a case where two witnesses testify that a young woman has two pubic hairs and has therefore reached maturity, where b one says /b she has b one /b hair b on her back and one says /b she has b one /b hair b on her /b lower b abdomen, /b i.e., they are testifying to two different pubic hairs, and in this case the Rabbis say this testimony is not accepted, since they each testify with regard to only half of the matter, that is difficult. But b this is /b both b half /b of b a matter and half /b of b a testimony, /b as there is only one witness with regard to each pubic hair. This testimony would not be valid even without the derivation., b Rather, /b in the opinion of the Rabbis the derivation serves b to exclude /b a case where b two /b witnesses b say /b she has b one /b hair b on her back and two /b witnesses b say /b she has b one /b hair b on her /b lower b abdomen. /b In this case, each group of witnesses gives full testimony with regard to half of a matter, i.e., one pubic hair, as both hairs must be present concurrently in order for her to assume the status of an adult. By contrast, in the case of the mishna, the years are by definition not concurrent. Therefore, the Rabbis rule that testimony with regard to one year is accepted.,§ In a related matter, b Rav Yehuda says: /b If two witnesses testify that one had worked and profited from a field for three years, where b one /b witness b says he consumed wheat /b from the field, b and one says he consumed barley /b from b it, this is /b sufficient for establishing the b presumption /b of ownership. b Rav Naḥman objects to this /b ruling: b If that is so, /b then if b one /b witness b says /b he worked and b profited /b from the field during the b first, third, and fifth /b years; b and one /b witness b says he /b worked and b profited /b from b it /b during the b second, fourth, and sixth /b years, would you b also /b say b that /b this b is /b sufficient for establishing the b presumption /b of ownership? What is the difference between testifying about different crops and testifying about different years?, b Rav Yehuda said to him: How can /b these cases b be compared? There, /b i.e., in your example, b with regard to the year /b about which one b Master, /b i.e., witness, b is testifying, /b the other b Master is not testifying /b about it, while b here, both are testifying with regard to one year. What is there to say, /b that there is a contradiction in their testimonies b between wheat and barley? It does not enter people’s minds /b to note this distinction. Two witnesses did, however, testify that he worked and profited from the field for three years.,§ The mishna teaches that if the testimony was given by b three brothers, /b each of whom testified about one year, b and another, /b unrelated individual b joined with /b each of the brothers as the second witness, b these are three /b distinct b testimonies /b and they are accepted by the court. b But they are one testimony for /b the purpose of rendering them as b conspiring /b witnesses. |
|
201. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 38a. ככתבו ובמדינה בכינויו במדינה כהנים נושאים את ידיהן כנגד כתפיהן ובמקדש על גבי ראשיהן חוץ מכהן גדול שאינו מגביה את ידיו למעלה מן הציץ ר' יהודה אומר אף כהן גדול מגביה ידיו למעלה מן הציץ שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם, big strongגמ׳ /strong /big תנו רבנן (במדבר ו, כג) כה תברכו בלשון הקודש אתה אומר בלשון הקודש או אינו אלא בכל לשון נאמר כאן כה תברכו ונאמר להלן (דברים כז, יב) אלה יעמדו לברך את העם מה להלן בלשון הקודש אף כאן בלשון הקודש,רבי יהודה אומר אינו צריך הרי הוא אומר כה עד שיאמרו בלשון הזה,תניא אידך כה תברכו בעמידה אתה אומר בעמידה או אינו אלא אפי' בישיבה נאמר כאן כה תברכו ונאמר להלן אלה יעמדו לברך מה להלן בעמידה אף כאן בעמידה,ר' נתן אומר אינו צריך הרי הוא אומר (דברים י, ח) לשרתו ולברך בשמו מה משרת בעמידה אף מברך בעמידה ומשרת גופיה מנלן דכתיב (דברים יח, ה) לעמוד לשרת,תניא אידך כה תברכו בנשיאות כפים אתה אומר בנשיאות כפים או אינו אלא שלא בנשיאות כפים נאמר כאן כה תברכו ונאמר להלן (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם מה להלן בנשיאות כפים אף כאן בנשיאות כפים,קשיא ליה לר' יונתן אי מה להלן כהן גדול וראש חודש ועבודת צבור אף כאן כהן גדול וראש חודש ועבודת ציבור,ר' נתן אומר אינו צריך הרי הוא אומר (דברים יח, ה) הוא ובניו כל הימים מקיש בניו לו מה הוא בנשיאות כפים אף בניו בנשיאות כפים וכתיב כל הימים ואיתקש ברכה לשירות,ותניא אידך כה תברכו את בני ישראל בשם המפורש אתה אומר בשם המפורש או אינו אלא בכינוי ת"ל (במדבר ו, כז) ושמו את שמי שמי המיוחד לי,יכול אף בגבולין כן נאמר כאן ושמו את שמי ונאמר להלן (דברים יב, ה) לשום את שמו שם מה להלן בית הבחירה אף כאן בבית הבחירה,רבי יאשיה אומר אינו צריך הרי הוא אומר (שמות כ, כא) בכל המקום אשר אזכיר את שמי אבוא אליך בכל מקום ס"ד אלא מקרא זה מסורס הוא בכל מקום אשר אבוא אליך וברכתיך שם אזכיר את שמי והיכן אבוא אליך וברכתיך בבית הבחירה שם אזכיר את שמי בבית הבחירה,תניא אידך כה תברכו את בני ישראל אין לי אלא בני ישראל גרים נשים ועבדים משוחררים מנין ת"ל (במדבר ו, כג) אמור להם לכולהו,תניא אידך כה תברכו פנים כנגד פנים אתה אומר פנים כנגד פנים או אינו אלא פנים כנגד עורף ת"ל אמור להם כאדם האומר לחבירו,תניא אידך כה תברכו בקול רם או אינו אלא בלחש ת"ל אמור להם כאדם שאומר לחבירו,אמר אביי נקטינן לשנים קורא כהנים ולא' אינו קורא כהן שנא' אמור להם לשנים ואמר רב חסדא נקטינן כהן קורא כהנים ואין ישראל קורא כהנים שנאמר אמור להם אמירה | 38a. b as it is written /b in the Torah, i.e., the Tetragrammaton, b and in the country /b they use b its substitute name /b of Lordship. b In the country, the priests lift their hands /b so they are b aligned with their shoulders /b during the benediction. b And in the Temple /b they lift them b above their heads, except for the High Priest, who does not lift his hands above the frontplate. /b Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. b Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them” /b (Leviticus 9:22)., strong GEMARA: /strong b The Sages taught: /b The mitzva given to the priests: b “So you shall bless /b the children of Israel” (Numbers 6:23), is that they bless them b in the sacred tongue, /b Hebrew. Do b you say /b that the benediction must be recited b in the sacred tongue, or /b perhaps it may be recited b in any language? /b The i baraita /i answers: b It is stated here, /b with regard to the Priestly Benediction: b “So you shall bless,” and it is stated there, /b with regard to the blessings and curses: b “These shall stand /b on Mount Gerizim b to bless the people” /b (Deuteronomy 27:12). There is a verbal analogy between these two usages of the word “bless”: b Just as there, /b the blessings and curses were recited b in the sacred tongue, /b as stated above (33a), b so too here, /b the Priestly Benediction is recited b in the sacred tongue. /b , b Rabbi Yehuda says: It is not necessary /b to derive this from a verbal analogy, as b it says /b with regard to the Priestly Benediction: b “Thus,” /b which means that it is not recited correctly b unless they recite it in this /b exact b language, /b as it is written in the Torah., b It is taught /b in b another /b i baraita /i : b “So you shall bless,” /b means b while standing. /b Do b you say /b that the benediction must be recited b while standing, or /b perhaps it may b even /b be recited b while sitting? It is stated here: “So you shall bless,” and it is stated there, /b with regard to the blessings and curses: b “These shall stand /b on Mount Gerizim b to bless.” Just as there, /b the blessing was recited b while standing, so too here, /b the priests must recite the Priestly Benediction b while standing. /b , b Rabbi Natan says: It is not necessary /b to derive this from a verbal analogy, as b it says /b in the verse: “At that time the Lord separated the tribe of Levi to bear the Ark of the Covet of the Lord, to stand before the Lord b to minister to Him and to bless in His name” /b (Deuteronomy 10:8). b Just as /b a priest b performs the /b Temple b service while standing, so too, he blesses while standing. /b The Gemara asks: b And from where do we /b derive that b he performs the service itself /b while standing? b As it is written: “To stand to minister /b in the name of the Lord” (Deuteronomy 18:5)., b It is taught /b in b another /b i baraita /i : b “So you shall bless” /b means b with lifted hands. /b Do b you say /b that the priests must recite the benediction b with lifted hands, or /b perhaps they may recite it b without lifted hands? It is stated here: “So you shall bless,” and it is stated there, /b with regard to the dedication of the Tabernacle: b “And Aaron lifted up his hands toward the people and blessed them” /b (Leviticus 9:22). b Just as there, /b Aaron blessed the nation b with lifted hands, so too here, /b the Priestly Benediction is recited b with lifted hands. /b ,This i halakha /i was b difficult for Rabbi Yonatan to understand: If /b this i halakha /i is derived from the dedication of the Tabernacle, then why not also say: b Just as there, /b the b High Priest /b was the one who recited the blessing, b and /b it was the b New Moon, and /b the offerings that were brought were b a communal service, so too here, /b the Priestly Benediction must be recited only by the b High Priest, and /b on the b New Moon, and /b when performing b a communal service? /b , b Rabbi Natan says: It is not necessary /b to derive from a verbal analogy that the Priestly Benediction is recited with lifted hands, as b it says /b with regard to Aaron: “To stand to minister in the name of the Lord, b him and his sons forever” /b (Deuteronomy 18:5). In this verse, b his sons are juxtaposed with him. Just as /b Aaron recited the Priestly Benediction b with lifted hands, so too, his sons /b recite the benediction b with lifted hands. And /b furthermore, b it is written “forever,” /b which indicates that it is referring not only to special occasions. b And /b although the verse is not referring to the Priestly Benediction, the b benediction is juxtaposed to /b the Temple b service /b in another verse: “To minister to Him and to bless in His name” (Deuteronomy 10:8)., b And it is taught /b in b another /b i baraita /i : b “So you shall bless the children of Israel” /b means the blessing should be recited b with the ineffable name. /b Do b you say /b that the Priestly Benediction must be recited b with the ineffable name, or /b perhaps b it is /b recited b with only the substitute name, /b i Adonai /i ? b The verse states: “So shall they put My name” /b (Numbers 6:27), which means b My name that is unique to Me. /b ,One b might /b have thought that b even in the outlying areas, /b outside the Temple, b this /b ineffable name is used. b It is stated here, /b with regard to the Priestly Benediction: b “So shall they put My name,” and it is stated there, /b with regard to the place one must sacrifice offerings: “The place that the Lord your God has chosen out of all your tribes b to put His name there” /b (Deuteronomy 12:5). The verbal analogy teaches that b just as there, /b the expression “to put His name there” is referring to b the Temple, so too here, /b the mitzva of “so shall they put My name” applies b in the Temple /b and not anywhere else., b Rabbi Yoshiya says: It is not necessary /b to derive this i halakha /i from the verbal analogy, as it can be derived from a verse. b It says /b in the verse: b “In every place where I cause My name to be mentioned I will come to you /b and bless you” (Exodus 20:20). Does it b enter your mind /b that this verse literally means that the Divine Presence will be revealed b everywhere? Rather, this verse /b must be interpreted by b transposition. /b It must be reordered and read as follows: b In every place where I will come to you and bless you, there I will cause My name to be mentioned. /b Rabbi Yoshiya explains that God is stating: b And where will I come to you and bless you? In the Temple. /b Therefore, he derives: b There, in the Temple, I will cause My name to be mentioned, /b but the ineffable name is not mentioned elsewhere., b It is taught /b in b another /b i baraita /i : b “So you shall bless the sons of Israel” /b (Numbers 6:23). b I have /b derived b only /b the i halakha /i to bless b the sons of Israel. From where /b do I derive the i halakha /i of blessing b converts, women, and emancipated slaves? The verse states /b immediately afterward: b “You shall say to them,” /b meaning b to all of /b the Jewish people., b It is taught /b in b another /b i baraita /i : b “So you shall bless,” /b means that the priests must recite the Priestly Benediction b face-to-face /b with the congregation. Do b you say /b that the Benediction must be recited b face-to-face, or /b perhaps b it is only /b recited with the b faces /b of the priests b facing the back of the necks /b of the congregation? b The verse states: “You shall say to them,” /b face-to-face, b like a person who is talking to another. /b , b It is taught /b in b another /b i baraita /i : b “So you shall bless” /b means that the benediction must be recited b out loud. Or, /b perhaps, b is it /b recited b only in a whisper? The verse states: “You shall say to them,” like a person who is talking to another. /b , b Abaye said: We have a tradition /b with regard to the prayer leader calling the priests to recite the Priestly Benediction: When there are b two /b priests, b he calls: Priests, but /b when there is b one /b priest b he does not call: Priest, as it is stated: “You shall say to them,” /b in plural, meaning b to /b a minimum of b two /b priests. b And Rav Ḥisda said: We have a tradition /b that b a priest calls: Priests, but an Israelite does not call: Priests, as it is stated: “You shall say to them,” /b which means that the b saying /b |
|
202. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 140, 156, 157, 160, 161, 162, 163, 164, 165, 166, 167| 23b. כנגדו נמי לא בעי,מתקיף לה רבא והרי (ירמיהו ז, כא) עולותיכם ספו דלא הויין עשרין וחד וקרינן שאני התם דסליק עניינא,והיכא דלא סליק עניינא לא והאמר רב שמואל בר אבא זמנין סגיאין הוה קאימנא קמיה דר' יוחנן וכי הוה קרינן עשרה פסוקי אמר לן אפסיקו מקום שיש תורגמן שאני דתני רב תחליפא בר שמואל לא שנו אלא במקום שאין תורגמן אבל מקום שיש תורגמן פוסק:, big strongמתני׳ /strong /big אין פורסין על שמע ואין עוברין לפני התיבה ואין נושאין את כפיהם ואין קורין בתורה ואין מפטירין בנביא,ואין עושין מעמד ומושב ואין אומרים ברכת אבלים ותנחומי אבלים וברכת חתנים ואין מזמנין בשם פחות מעשרה ובקרקעות תשעה וכהן ואדם כיוצא בהן:, big strongגמ׳ /strong /big מה"מ אמר ר' חייא בר אבא א"ר יוחנן דאמר קרא (ויקרא כב, לב) ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה,מאי משמע דתני ר' חייא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם (במדבר טז, כא) הבדלו מתוך העדה,ואתיא עדה עדה דכתיב התם (במדבר יד, כז) עד מתי לעדה הרעה הזאת מה להלן עשרה אף כאן עשרה:,ואין עושין מעמד ומושב פחות מעשרה: כיון דבעי למימר עמדו יקרים עמודו שבו יקרים שבו בציר מעשרה לאו אורח ארעא:,ואין אומרים ברכת אבלים וברכת חתנים (וכו'): מאי ברכת אבלים ברכת רחבה דא"ר יצחק א"ר יוחנן ברכת אבלים בעשרה ואין אבלים מן המנין ברכת חתנים בעשרה וחתנים מן המנין:,ואין מזמנין על המזון בשם פחות מעשרה (וכו'): כיון דבעי למימר נברך לאלהינו בציר מעשרה לאו אורח ארעא:,והקרקעות תשעה וכהן ואדם כיוצא בהן (וכו'): מנה"מ,אמר שמואל עשרה כהנים כתובים בפרשה חד לגופיה (וחד למעוטי) ואידך הוי מיעוט אחר מיעוט ואין מיעוט אחר מיעוט אלא לרבות תשעה ישראלים וחד כהן,ואימא חמשה כהנים וחמשה ישראלים קשיא:,ואדם כיוצא בהן: אדם מי קדוש,אמר רבי אבהו באומר דמי עלי דתניא האומר דמי עלי שמין אותו כעבד ועבד איתקש לקרקעות דכתיב (ויקרא כה, מו) והתנחלתם אותם לבניכם אחריכם לרשת אחוזה:, big strongמתני׳ /strong /big הקורא בתורה לא יפחות משלשה פסוקים ולא יקרא למתורגמן יותר מפסוק אחד | 23b. b it is not necessary /b to b also /b add corresponding verses in the i haftara /i ., b Rava strongly objects to this /b i baraita /i : b But /b there is the i haftara /i that begins with the words: b “Add your burnt offerings” /b (Jeremiah 7:21–28), b which does not have twenty-one verses, and /b nevertheless b we read it. /b The Gemara answers: b There it is different, as the topic is completed /b in fewer than twenty-one verses, and it is not necessary to begin another topic merely to complete the number of verses.,The Gemara asks: b But /b is it true that b where the topic is not completed, /b we do b not /b read fewer than twenty-one verses? b Didn’t Rav Shmuel bar Abba say: Many times I stood before Rabbi Yoḥa /b as a translator, b and when we had read ten verses he would say to us: Stop. /b This indicates that a i haftara /i need not be twenty-one verses. The Gemara answers: b In a place where there is a translator, /b who translates each verse into Aramaic and adds additional explanation, b it is different. /b In that case, it is not necessary for the i haftara /i to consist of twenty-one verses, so as not to overburden the congregation, b as Rav Taḥalifa bar Shmuel taught: They taught /b that twenty-one verses must be read from the i haftara /i b only /b in b a place where there is no translator; but in a place where there is a translator, one may stop /b even before that., strong MISHNA: /strong b One does not recite the /b introductory prayers and b blessing [ i poresin /i ] /b before b i Shema /i ; nor does one pass before the ark /b to repeat the i Amida /i prayer; b nor do the /b priests b lift their hands /b to recite the Priestly Benediction; b nor is the Torah read /b in public; b nor does one conclude with /b a reading from b the Prophets /b [ i haftara /i ] in the presence of fewer than ten men., b And one does not observe /b the practice of b standing up and sitting down /b for the delivery of eulogies at a funeral service; b nor does one recite the mourners’ blessing or comfort mourners /b in two lines after the funeral; b or /b recite the b bridegrooms’ blessing; and one does not invite /b others to recite Grace after Meals, i.e., conduct a i zimmun /i , b with the name /b of God, b with fewer than ten /b men present. If one consecrated b land /b and now wishes to redeem it, the land must be assessed by b nine /b men b and one priest, /b for a total of ten. b And similarly, /b assessing the value of b a person /b who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest., strong GEMARA: /strong The Gemara asks: b From where are these matters, /b i.e., that ten people are needed in each of these cases, derived? b Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: /b It is b as the verse states: “And I shall be hallowed among the children of Israel” /b (Leviticus 22:32), which indicates that b any expression of sanctity may not be /b recited in a quorum of b fewer than ten /b men.,The Gemara asks: b From where /b in the verse may this b be inferred? /b The Gemara responds that it must be understood b as Rabbi Ḥiyya taught: It is inferred /b by means of a verbal analogy [ i gezera shava /i ] between the words b “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, /b with regard to Korah’s congregation, b it is written “Separate yourselves from among this congregation” /b (Numbers 16:21). Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men.,The connotation of ten associated with the word “among” in the portion of Korah is, in turn, b inferred /b by means of another verbal analogy between the word b “congregation” /b written there and the word b “congregation” /b written in reference to the ten spies who slandered Eretz Yisrael, b as it is written there: “How long shall I bear with this evil congregation?” /b (Numbers 14:27). Consequently, b just as there, /b in the case of the spies, it was a congregation of b ten /b people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, b so too, here, /b in the case of Korah, the reference is to a congregation of b ten /b people. The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten.,§ We learned in the mishna: b And one does not observe /b the practice of b standing up and sitting down /b for the delivery of eulogies at a funeral service b with fewer than ten /b men present. As this is not an expression of sanctity, it is therefore necessary to explain why a quorum is required. The Gemara explains: b Since /b the leader of the funeral procession b is required to say: Stand, dear /b friends, b stand; sit down, dear /b friends, b sit down, /b when there are b fewer than ten it is not proper conduct /b to speak in such a dignified style.,We also learned in the mishna that b one does not recite the mourners’ blessing and the bridegrooms’ blessing /b with fewer than ten men present. The Gemara asks: b What is the mourners’ blessing? The blessing /b recited b in the square /b next to the cemetery. Following the burial, those who participated in the funeral would assemble in the square and bless the mourners that God should comfort them, b as Rabbi Yitzḥak said that Rabbi Yoḥa said: The mourners’ blessing /b is recited only b with ten /b men present, b and mourners /b themselves b are not included in the count. The bridegrooms’ blessing /b is also recited only b with ten /b men present, b and bridegrooms /b themselves b are included in the count. /b Consequently, only nine other men are needed.,We learned further in the mishna: b And one does not invite /b others to recite Grace after Meals, i.e., conduct a i zimmun /i , in order to thank God b for /b one’s b nourishment, with the name /b of God, b with fewer than ten /b men present. b Since one is required to say: Let us bless our Lord, /b in the presence of b fewer than ten /b it is b not proper conduct /b to mention the name of God.,§ If one consecrated b land /b and now wishes to redeem it, the land must be assessed by b nine /b Israelites b and one priest, /b for a total of ten. b And similarly, /b assessing the value of b a person /b who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: b From where are these matters, /b that consecrated land must be assessed by ten people, one of whom is a priest, derived?, b Shmuel said: /b The word b priest /b is b written ten /b times b in the /b Torah b portion /b that addresses the redemption of consecrated property, indicating that ten people are required to assess the value of such property (Leviticus, chapter 27). b One /b instance of the word is needed b for itself, /b to indicate that a priest must participate in the assessment. b And one /b instance is needed b to exclude /b all non-priests from fulfilling that role. b And /b all b the other /b instances of the word b are restrictions following /b other b restrictions, /b and there is a general hermeneutical principle that b one restriction after another /b serves b only to amplify. /b Therefore, each additional time the word priest is repeated, it extends the criteria applied to appraisers, so as to allow non-priests to participate. Consequently, the assessment may be carried out by b nine /b ordinary b Israelites and one priest. /b ,The Gemara asks: b And /b on the basis of this principle, b say /b that the first usage of the term is restrictive and requires a priest for the assessment; the second usage amplifies and allows for a non-priest; the third usage again requires a priest; the fourth usage allows for a non-priest; and so on. Consequently, the assessment must be carried out by b five priests and five /b ordinary b Israelites. /b The Gemara concludes: Indeed, it is b difficult, /b as the derivation has not been sufficiently explained.,We learned in the mishna: b And similarly, /b assessing the value of b a person /b who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: b Can a person become consecrated /b and thereby require redemption?, b Rabbi Abbahu said: /b The mishna is referring b to one who says: My assessment /b is incumbent b upon me, /b and thereby pledges to donate a sum of money equivalent to his own monetary value to the Temple treasury, b as it is taught /b in a i baraita /i : With regard to b one who says: My assessment /b is incumbent b upon me, /b the court b assesses him as /b though he were b a slave /b in order to determine the amount he is obligated to donate to the Temple treasury. b And a slave is compared to land, as it is written /b with regard to slaves: b “And you shall take them as an inheritance for your children after you, to inherit them for a possession” /b (Leviticus 25:46). Consequently, the same criteria that apply to assessing consecrated land apply to assessing the monetary value of an individual., strong MISHNA: /strong b One who reads from the Torah /b in the synagogue b should not read fewer than three verses. And /b when it is being translated, b he should not read to the translator more than one verse /b at a time, so that the translator will not become confused. |
|
203. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 371| 28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה | 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. b There, /b in the case of the shutter, b where he negates /b it by shuttering the window, it is considered part of the building and it is therefore prohibited. b However, here, /b in the case of the sheet, b where he does not negate /b it, as he plans on removing it, b no, /b it is not necessarily prohibited.,The Gemara relates a similar incident. b The Sages taught: /b There was b an incident involving Rabbi Eliezer, who stayed in the Upper Galilee, and /b the people there b asked him thirty i halakhot /i in the i halakhot /i of i sukka /i . /b In response to b twelve, he said to them: I heard /b an answer from my teachers, and he related what he heard. In response to the other b eighteen, he said to them: I did not hear /b an answer. b Rabbi Yosei, son of Rabbi Yehuda, says: /b It was b the reverse of these matters. /b In response to b eighteen he said to them: I heard /b an answer; in response to the other b twelve he said to them: I did not hear /b an answer., b They said to him: Are all the matters /b that b you /b know b only from what /b you b heard? /b Don’t you say any matters on your own? b He said to them: /b Now b you forced me to say a matter that I did not hear from my teachers, /b as I must describe my character traits and the manner in which I conduct myself. b In /b all b my days, no person ever preceded me into the study hall, /b as I am always first to arrive; b and I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited, /b as I was always last to leave; b and I never engaged in idle conversation; /b rather, I discussed only necessary matters or matters of Torah; b and I never said anything that I did not hear from my teacher. /b That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages b said about Rabban Yoḥa ben Zakkai, /b the teacher of Rabbi Eliezer: b In /b all b his days he never engaged in idle conversation; and he never walked four cubits without /b engaging in b Torah /b study b and without /b donning b phylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplated /b matters of Torah b in alleyways filthy /b with human excrement, as doing so is a display of contempt for the Torah; b and he never left anyone in the study hall and exited; and no person ever found him sitting and silent, /b i.e., inactive; b rather, he /b was always b sitting and studying; and only he opened the door for his students, /b disregarding his own eminent standing; b and he never said anything that he did not hear from his teacher; and he never said /b to his students that b the time has arrived to arise /b and leave b the study hall except on Passover eves, /b when they were obligated to sacrifice the Paschal lamb, and b Yom Kippur eves, /b when there is a mitzva to eat and drink abundantly. b And Rabbi Eliezer, his student, accustomed /b himself to model his conduct b after his /b example.,The Gemara continues to praise the Sages. b The Sages taught: Hillel the Elder had eighty students. Thirty of them /b were sufficiently b worthy that the Divine Presence /b should b rest upon them as /b it did upon b Moses our teacher, and thirty of them /b were sufficiently b worthy that the sun /b should b stand still for them as /b it did for b Joshua bin Nun, and twenty /b were on an b intermediate /b level between the other two. b The greatest of all /b the students was b Yonatan ben Uzziel, and the youngest of them /b was b Rabban Yoḥa ben Zakkai. /b ,The Gemara relates: The Sages b said about Rabban Yoḥa ben Zakkai /b that b he did not neglect Bible; Mishna; Gemara; i halakhot /i and i aggadot /i ; minutiae of the Torah and minutiae of the scribes; /b t |
|
