1. Hebrew Bible, Job, 1.6-2.7, 1.11, 2.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hidary (2017) 218| 1.11. "וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃", | 1.11. "But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’", |
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2. Hebrew Bible, Deuteronomy, 13.7-13.12, 13.15, 16.20, 33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, capital cases •lawyers and legal system, monetary cases •lawyers and legal system, rabbinic court system •lawyers and legal system, summary of rhetoric in Found in books: Hidary (2017) 235, 236, 238, 257| 13.7. "כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃", 13.8. "מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבֹתֵיכֶם הַקְּרֹבִים אֵלֶיךָ אוֹ הָרְחֹקִים מִמֶּךָּ מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ׃", 13.9. "לֹא־תֹאבֶה לוֹ וְלֹא תִשְׁמַע אֵלָיו וְלֹא־תָחוֹס עֵינְךָ עָלָיו וְלֹא־תַחְמֹל וְלֹא־תְכַסֶּה עָלָיו׃", 13.11. "וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת כִּי בִקֵּשׁ לְהַדִּיחֲךָ מֵעַל יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 13.12. "וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּן וְלֹא־יוֹסִפוּ לַעֲשׂוֹת כַּדָּבָר הָרָע הַזֶּה בְּקִרְבֶּךָ׃", 13.15. "וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּקִרְבֶּךָ׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", | 13.7. "If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;", 13.8. "of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;", 13.9. "thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;", 13.10. "but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people.", 13.11. "And thou shalt stone him with stones, that he die; because he hath sought to draw thee away from the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 13.12. "And all Israel shall hear, and fear, and shall do no more any such wickedness as this is in the midst of thee.", 13.15. "then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of thee;", 16.20. "Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", |
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3. Hebrew Bible, Exodus, 20.2, 20.13, 22.8, 23.1, 23.7, 32.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system, roman court system •lawyers and legal system, capital cases •lawyers and legal system, monetary cases •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 138, 223, 224, 258, 260, 261| 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", 22.8. "עַל־כָּל־דְּבַר־פֶּשַׁע עַל־שׁוֹר עַל־חֲמוֹר עַל־שֶׂה עַל־שַׂלְמָה עַל־כָּל־אֲבֵדָה אֲשֶׁר יֹאמַר כִּי־הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ׃", 23.1. "לֹא תִשָּׂא שֵׁמַע שָׁוְא אַל־תָּשֶׁת יָדְךָ עִם־רָשָׁע לִהְיֹת עֵד חָמָס׃", 23.1. "וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת־אַרְצֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 32.11. "וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃", | 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", 22.8. "For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: 'This is it,' the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbour.", 23.1. "Thou shalt not utter a false report; put not thy hand with the wicked to be an unrighteous witness.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 32.11. "And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?", |
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4. Hebrew Bible, Genesis, 1.26, 3.22, 11.7, 18.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, greek court system •lawyers and legal system, roman court system Found in books: Hidary (2017) 242, 251| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 11.7. "הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃", 18.28. "אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 11.7. "Come, let us go down, and there confound their language, that they may not understand one another’s speech.’", 18.28. "Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’", |
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5. Hebrew Bible, Psalms, 106.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 258| 106.23. "וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃", | 106.23. "Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them.", |
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6. Hebrew Bible, Numbers, 35.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system, monetary cases Found in books: Hidary (2017) 147| 35.32. "וְלֹא־תִקְחוּ כֹפֶר לָנוּס אֶל־עִיר מִקְלָטוֹ לָשׁוּב לָשֶׁבֶת בָּאָרֶץ עַד־מוֹת הַכֹּהֵן׃", | 35.32. "And ye shall take no ransom for him that is fled to his city of refuge, that he should come again to dwell in the land, until the death of the priest.", |
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7. Hebrew Bible, Leviticus, 11.29-11.30, 19.11, 24.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, capital cases •lawyers and legal system, rabbinic court system •lawyers and legal system, monetary cases Found in books: Hidary (2017) 138, 198, 230, 233| 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", 19.11. "לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃", 24.22. "מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", 11.30. "and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.", 19.11. "Ye shall not steal; neither shall ye deal falsely, nor lie one to another.", 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.’", |
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8. Hebrew Bible, 1 Kings, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 226| 4.11. "בֶּן־אֲבִינָדָב כָּל־נָפַת דֹּאר טָפַת בַּת־שְׁלֹמֹה הָיְתָה לּוֹ לְאִשָּׁה׃", | 4.11. "the son of Abinadab, in all the region of Dor; he had Taphath the daughter of Solomon to wife;", |
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9. Hebrew Bible, Isaiah, 58.7, 59.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system •lawyers and legal system, summary of rhetoric in Found in books: Hidary (2017) 216, 228| 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", 59.3. "כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֺן שִׂפְתוֹתֵיכֶם דִּבְּרוּ־שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה׃", | 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", 59.3. "For your hands are defiled with blood, And your fingers with iniquity; Your lips have spoken lies, Your tongue muttereth wickedness.", |
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| 10. Plato, Laws, 220 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lawyers and legal system, greek court system •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 262 |
11. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242| 3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", | 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’", |
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12. Hebrew Bible, 1 Chronicles, 21.1 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242| 21.1. "וַיַּעֲמֹד שָׂטָן עַל־יִשְׂרָאֵל וַיָּסֶת אֶת־דָּוִיד לִמְנוֹת אֶת־יִשְׂרָאֵל׃", 21.1. "לֵךְ וְדִבַּרְתָּ אֶל־דָּוִיד לֵאמֹר כֹּה אָמַר יְהוָה שָׁלוֹשׁ אֲנִי נֹטֶה עָלֶיךָ בְּחַר־לְךָ אַחַת מֵהֵנָּה וְאֶעֱשֶׂה־לָּךְ׃", | 21.1. "And Satan stood up against Israel, and moved David to number Israel.", |
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| 13. Plato, Gorgias, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, greek court system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 220, 262, 263 |
14. Hebrew Bible, Daniel, 7.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242| 7.26. "וְדִינָא יִתִּב וְשָׁלְטָנֵהּ יְהַעְדּוֹן לְהַשְׁמָדָה וּלְהוֹבָדָה עַד־סוֹפָא׃", | 7.26. "But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.", |
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15. Cicero, On Invention, 1.7, 2.142 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lawyers and legal system, summary of rhetoric in •lawyers and legal system, roman court system •lawyers and legal system, capital cases Found in books: Hidary (2017) 3, 128, 260| 1.7. Materiam artis eam dicimus, in qua omnis ars et ea facultas, quae conficitur ex arte, versatur. ut si medi- cinae materiam dicamus morbos ac vulnera, quod in his omnis medicina versetur, item, quibus in rebus ver- satur ars et facultas oratoria, eas res materiam artis rhetoricae nominamus. has autem res alii plures, alii pauciores existimarunt. nam Gorgias Leontinus, anti- quissimus fere rhetor, omnibus de rebus oratorem op- time posse dicere existimavit; hic infinitam et inmensam huic artificio materiam subicere videtur. Aristoteles autem, qui huic arti plurima adiumenta atque orna- menta subministravit, tribus in generibus rerum ver- sari rhetoris officium putavit, demonstrativo, delibera- tivo, iudiciali. demonstrativum est, quod tribuitur in alicuius certae personae laudem aut vituperationem; deliberativum, quod positum in disceptatione civili ha- bet in se sententiae dictionem; iudiciale, quod positum in iudicio habet in se accusationem et defensionem aut petitionem et recusationem. et, quemadmodum nostra quidem fert opinio, oratoris ars et facultas in hac ma- 2.142. tere accipi demonstrabit. et quemadmodum ei dice- bamus, qui ab scripto diceret, hoc fore utilissimum, si quid de aequitate ea, quae cum adversario staret, derogasset, sic huic, qui contra scriptum dicet, pluri- mum proderit, ex ipsa scriptura aliquid ad suam cau- sam convertere aut ambigue aliquid scriptum osten- dere; deinde ex illo ambiguo eam partem, quae sibi prosit, defendere aut verbi definitionem inducere et illius verbi vim, quo urgeri videatur, ad suae causae commodum traducere aut ex scripto non scriptum aliquid inducere per ratiocinationem, de qua post di- | |
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| 16. Cicero, De Oratore, 1.24.158, 2.27.314 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system •lawyers and legal system, capital cases •lawyers and legal system, monetary cases Found in books: Hidary (2017) 230, 234 |
17. Mishnah, Avot, 1.8, 1.15, 4.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 223, 225, 227, 241, 258, 260, 263| 1.8. "יְהוּדָה בֶן טַבַּאי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶם. יְהוּדָה בֶן טַבַּאי אוֹמֵר, אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין. וּכְשֶׁיִּהְיוּ בַעֲלֵי דִינִין עוֹמְדִים לְפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים. וּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כְזַכָּאִין, כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין: \n", 1.15. "שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: \n", 4.22. "הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: \n", | 1.8. "Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement.", 1.15. "Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece.", 4.22. "He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complait, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.", |
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18. Mishnah, Sanhedrin, 3.1, 3.6, 4.1-4.3, 5.1-5.5, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system •lawyers and legal system, roman court system •lawyers and legal system, capital cases •lawyers and legal system, monetary cases •lawyers and legal system, summary of rhetoric in Found in books: Hidary (2017) 223, 224, 225, 228, 230, 231, 232, 237, 238| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 3.6. "כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ, וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ אֱמֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה. אִם אָמַר, הוּא אָמַר לִי שֶׁאֲנִי חַיָּב לוֹ, אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר, בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז. וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, זַכַּאי. שְׁנַיִם אוֹמְרִים חַיָּב, וְאֶחָד אוֹמֵר זַכַּאי, חַיָּב. אֶחָד אוֹמֵר זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין: \n", 4.1. "אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב: \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", 4.3. "סַנְהֶדְרִין הָיְתָה כַּחֲצִי גֹרֶן עֲגֻלָּה, כְּדֵי שֶׁיְּהוּ רוֹאִין זֶה אֶת זֶה. וּשְׁנֵי סוֹפְרֵי הַדַּיָּנִין עוֹמְדִין לִפְנֵיהֶם, אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל, וְכוֹתְבִין דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה, אֶחָד כּוֹתֵב דִּבְרֵי הַמְזַכִּין, וְאֶחָד כּוֹתֵב דִּבְרֵי הַמְחַיְּבִין, וְהַשְּׁלִישִׁי כוֹתֵב דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין: \n", 5.1. "הָיוּ בוֹדְקִין אוֹתָן בְּשֶׁבַע חֲקִירוֹת, בְּאֵיזֶה שָׁבוּעַ, בְּאֵיזוֹ שָׁנָה, בְּאֵיזֶה חֹדֶשׁ, בְּכַמָּה בַחֹדֶשׁ, בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. רַבִּי יוֹסֵי אוֹמֵר בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. מַכִּירִין אַתֶּם אוֹתוֹ. הִתְרֵיתֶם בּוֹ. הָעוֹבֵד עֲבוֹדָה זָרָה, אֶת מִי עָבַד, וּבַמֶּה עָבָד: \n", 5.2. "כָּל הַמַּרְבֶּה בִבְדִיקוֹת, הֲרֵי זֶה מְשֻׁבָּח. מַעֲשֶׂה וּבָדַק בֶּן זַכַּאי בְּעֻקְצֵי תְאֵנִים. וּמַה בֵּין חֲקִירוֹת לִבְדִיקוֹת. חֲקִירוֹת, אֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, עֵדוּתָן בְּטֵלָה. בְּדִיקוֹת, אֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, וַאֲפִלּוּ שְׁנַיִם אוֹמְרִים אֵין אָנוּ יוֹדְעִין, עֵדוּתָן קַיָּמֶת. אֶחָד חֲקִירוֹת וְאֶחָד בְּדִיקוֹת, בִּזְמַן שֶׁמַּכְחִישִׁין זֶה אֶת זֶה, עֵדוּתָן בְּטֵלָה: \n", 5.3. "אֶחָד אוֹמֵר בִּשְׁנַיִם בַּחֹדֶשׁ וְאֶחָד אוֹמֵר בִּשְׁלֹשָׁה בַחֹדֶשׁ, עֵדוּתָן קַיֶּמֶת, שֶׁזֶּה יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ וְזֶה אֵינוֹ יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ. אֶחָד אוֹמֵר בִּשְׁלֹשָׁה וְאֶחָד אוֹמֵר בַּחֲמִשָּׁה, עֵדוּתָן בְּטֵלָה. אֶחָד אוֹמֵר בִּשְׁתֵּי שָׁעוֹת וְאֶחָד אוֹמֵר בְּשָׁלֹשׁ שָׁעוֹת, עֵדוּתָן קַיֶּמֶת. אֶחָד אוֹמֵר בְּשָׁלֹשׁ וְאֶחָד אוֹמֵר בְּחָמֵשׁ, עֵדוּתָן בְּטֵלָה. רַבִּי יְהוּדָה אוֹמֵר, קַיָּמֶת. אֶחָד אוֹמֵר בְּחָמֵשׁ וְאֶחָד אוֹמֵר בְּשֶׁבַע, עֵדוּתָן בְּטֵלָה, שֶׁבְּחָמֵשׁ חַמָּה בַמִּזְרָח וּבְשֶׁבַע חַמָּה בַמַּעֲרָב: \n", 5.4. "וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִין, פּוֹתְחִין בִּזְכוּת. אָמַר אֶחָד מִן הָעֵדִים יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת, אוֹ אֶחָד מִן הַתַּלְמִידִים יֶשׁ לִי לְלַמֵּד עָלָיו חוֹבָה, מְשַׁתְּקִין אוֹתוֹ. אָמַר אֶחָד מִן הַתַּלְמִידִים יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת, מַעֲלִין אוֹתוֹ וּמוֹשִׁיבִין אוֹתוֹ בֵינֵיהֶן, וְלֹא הָיָה יוֹרֵד מִשָּׁם כָּל הַיּוֹם כֻּלּוֹ. אִם יֵשׁ מַמָּשׁ בִּדְבָרָיו, שׁוֹמְעִין לוֹ. וַאֲפִלּוּ הוּא אוֹמֵר יֶשׁ לִי לְלַמֵּד עַל עַצְמִי זְכוּת, שׁוֹמְעִין לוֹ, וּבִלְבַד שֶׁיֵּשׁ מַמָּשׁ בִּדְבָרָיו: \n", 5.5. "אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, מַעֲבִירִין דִּינוֹ לְמָחָר. הָיוּ מִזְדַּוְּגִין זוּגוֹת זוּגוֹת, וּמְמַעֲטִין בְּמַאֲכָל, וְלֹא הָיוּ שׁוֹתִין יַיִן כָּל הַיּוֹם, וְנוֹשְׂאִין וְנוֹתְנִין כָּל הַלַּיְלָה, וְלַמָּחֳרָת מַשְׁכִּימִין וּבָאִין לְבֵית דִּין. הַמְזַכֶּה אוֹמֵר אֲנִי מְזַכֶּה וּמְזַכֶּה אֲנִי בִמְקוֹמִי, וְהַמְחַיֵּב אוֹמֵר אֲנִי מְחַיֵּב וּמְחַיֵּב אֲנִי בִמְקוֹמִי. הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵינוֹ יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. טָעוּ בְדָּבָר, שְׁנֵי סוֹפְרֵי הַדַּיָּנִין מַזְכִּירִין אוֹתָן. אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, עוֹמְדִים לְמִנְיָן. שְׁנֵים עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין, זַכַּאי. שְׁנֵים עָשָׂר מְחַיְּבִין וְאַחַד עָשָׂר מְזַכִּין, וַאֲפִלּוּ אַחַד עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, וַאֲפִלּוּ עֶשְׂרִים וּשְׁנַיִם מְזַכִּין אוֹ מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין. עַד כַּמָּה מוֹסִיפִין, שְׁנַיִם שְׁנַיִם עַד שִׁבְעִים וְאֶחָד. שְׁלֹשִׁים וְשִׁשָּׁה מְזַכִּין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְחַיְּבִין, זַכַּאי. שְׁלֹשִׁים וְשִׁשָּׁה מְחַיְּבִין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְזַכִּין, דָּנִין אֵלּוּ כְּנֶגֶד אֵלּוּ עַד שֶׁיִּרְאֶה אֶחָד מִן הַמְחַיְּבִין דִּבְרֵי הַמְזַכִּין: \n", 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 3.6. "How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges.", 4.1. "Both non-capital and capital cases require examination and inquiry [of the witnesses], as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival.", 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.", 4.3. "The Sanhedrin was arranged like the half of a round threshing-floor so that they all might see one another. Before them stood the two scribes of the judges, one to the right and one to the left, and they wrote down the words of them that favored acquittal and the words of them that favored conviction. Rabbi Judah says: “There were three: one wrote down the words of them that favored acquittal, and one wrote down the words of them that favored conviction, and the third wrote down the words of both them that favored acquittal and them that favored conviction.", 5.1. "They used to examine witnesses with seven inquiries: In what week of years? In what year? In what month? On what date in the month? On what day? In what hour? In what place? Rabbi Yose says: [They only asked:] On what day? In what hour? In what place? [Moreover they asked:] Do you recognize him? Did you warn him? If one had committed idolatry [they asked the witnesses:] What did he worship and how did he worship it?", 5.2. "The more a judge examines the evidence the more he is deserving of praise. Ben Zakkai once checked with regards to the stalks of figs. What is the difference between inquiries and examinations? With regards to inquiries, if one [of the two witnesses] says “I do not know”, their evidence becomes invalid. But if to one of the examinations one answered, “I do not know”, or even if they both answered, “We do not know”, their evidence remains valid. Yet if they contradict each other, whether during the inquiries or examinations, their evidence becomes invalid.", 5.3. "If one said, “On the second of the month”, and the other said, “On the third”, their evidence remains valid, since one may have known that the month was intercalated and the other may not have known that the month was intercalated. If one said, “On the third” and the other said, “On the fifth”, their evidence is invalid. If one said, “At the second hour”, and the other said, “At the third”, their evidence remains valid. If one said, “At the third hour”, and the other said, “At the fifth”, their evidence becomes invalid. Rabbi Judah says: “It remains valid. [But] if one said, ‘At the fifth hour’ and one said ‘At the seventh’, their evidence becomes invalid, since at the fifth hour the sun is in the east and at the seventh it is in the west.", 5.4. "They afterward bring in the second witness and examine him. If their words were found to agree together they begin [to examine the evidence] in favor of acquittal. If one of the witnesses said, “I have something to argue in favor of his acquittal”, or if one of the disciples said, “I have something to argue in favor of his conviction”, they silence him. If one of the disciples said, “I have something to argue in favor of his acquittal”, they bring him up and set him among them and he does not come down from there all day. If there is anything of substance in his words they listen to him. Even if the accused said, “I have something to argue in favor of my acquittal”, they listen to him, provided that there is substance to his words.", 5.5. "If they find him not guilty, he is discharged, if not, it [the trial] is adjourned till the following day. During this time they [the judges] go about in pairs, practice moderation in food, drink no wine the whole day, and discuss the case throughout the night. Early next morning they reassemble in court. He who is in favor of acquittal states, ‘I declare him innocent and I stand by my opinion.’ While he who is in favor of condemnation says: ‘I declare him guilty and stand by my opinion.’ One who [previously] argued for conviction may now argue for acquittal, but one who [previously] argued for acquittal may not now argue for conviction. If they have made any mistake, the two judges’ scribes are to remind them. If they find him not guilty, they discharge him. If not, they take a vote. If twelve acquit and eleven condemn, he is acquitted. If twelve condemn and eleven acquit, or if eleven condemn and eleven acquit and one says, ‘I do not know,’ or even if twenty-two acquit or condemn and a single one says, ‘I do not know,’ they add to the judges. Up to what number is the court increased? By twos up to the limit of seventy-one. If thirty-six acquit and thirty-five condemn, he is acquitted. But if thirty-six condemn and thirty-five acquit, the two sides debate the case together until one of those who condemn agrees with the view of those who are for acquittal.", 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", |
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19. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 257| 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", | 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", |
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20. New Testament, Acts, 24.1-24.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 258| 24.1. Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἁνανίας pb n="304"/ μετὰ πρεσβυτέρων τινῶν καὶ ῥήτορος Τερτύλλου τινός, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου. 24.2. κληθέντος δὲ [αὐτοῦ] ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας 24.3. πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας. 24.4. ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐνκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικίᾳ. 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, 24.6. ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, 24.7. 24.8. ὃν καὶ ἐκρατήσαμεν, παρʼ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. 24.9. συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. | 24.1. After five days, the high priest, Aias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation, 24.3. we accept it in all ways and in all places, most excellent Felix, with all thankfulness. 24.4. But, that I don't delay you, I entreat you to bear with us and hear a few words. 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 24.6. He even tried to profane the temple. We arrested him. 24.7. 24.8. By examining him yourself you may ascertain all these things of which we accuse him." 24.9. The Jews also joined in the attack, affirming that these things were so. |
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21. Quintilian, Institutes of Oratory, 5.12.14, 10.1.22-10.1.23, 12.5.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, capital cases •lawyers and legal system, monetary cases •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 230, 233 | 5.12.14. The further question has been raised as to whether the strongest arguments should be placed first, to take possession of the judge's mind, or last, to leave an impression upon it; or whether they should be divided between the commencement and close of the proof, adopting the Homeric disposition of placing the weakest in the centre of the column, so that they may derive strength from their neighbours. But in the disposition of our arguments we must be guided by the interests of the individual case: there is only one exception to this general rule in my opinion, namely, that we should avoid descending from the strongest proofs to the weakest. |
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| 22. Tosefta, Avodah Zarah, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lawyers and legal system, capital cases Found in books: Hidary (2017) 198 |
| 23. Tosefta, Negaim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lawyers and legal system, capital cases Found in books: Hidary (2017) 128 |
24. Tosefta, Sanhedrin, 6.3, 7.2, 9.1, 9.3, 10.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system •lawyers and legal system, roman court system •lawyers and legal system, capital cases •lawyers and legal system, monetary cases •lawyers and legal system, summary of rhetoric in Found in books: Hidary (2017) 224, 230, 238| 6.3. "כיצד הן דנין הדיינין יושבין ובעלי הדין עומדין לפניהם וכל התובע את חבירו הוא פותח ראשון אם יש עדים מכניסים אותן ומאיימין עליהן ומוציאים אותן לחוץ ומשיירין את הגדול שבהם ושומעין את דבריו ומוציאין אותו לחוץ ואח\"כ מכניסין את השני ושומעין את דבריו ומוציאין אותו לחוץ ואח\"כ מכניסין את שניהן כאחד ואומרים דבריהם זה בפני זה אם אמרו זכאי זכאי ואם אמרו חייב חייב אחד דיני ממונות אחד דיני נפשות.", 7.2. "אין דנין שני דינין ביום אחד אפילו נואף ונואפת אלא דנין את הראשון ואח\"כ דנין את השני אין נמנין על שני דברים כאחד ואין נשאלין על שתי שאלות כאחד אלא נמנין על הראשון ואח\"כ נמנין על השני ונשאלים על הראשון ואח\"כ נשאלין על השניה אין דנין אלא במקום גדול ואין נמנין אלא במקום שמועה אחד אומר משום שמועה וכולם אומרים לא שמענו על זה מנין עומד אחד אוסר ואחד מתיר אחד מטמא ואחד מטהר וכולן אומרים לא שמענו מנין עומד אחד אומר משום שנים ושנים אומרים משום אחד יפה כח אחד האומר משום שנים מכח שנים האומרים משום אחד עשרה אומרים משום אחד כולן אחד ובטהרות ובטמאות האב ובנו הרב ותלמידו שניהם נמנין שנים בקידוש החדש ובעיבור שנה בדיני ממונות ובדיני נפשות אב ובנו הרב ותלמידו שניהן נמנין אחד ולא יהא יושב בצדו ואפילו הוא שותק אלא עומד והולך לו בקידוש החדש ובעיבור שנה בדיני ממונות מתחילין מן הגדול מפני מה בדיני נפשות מתחילין מן הצד שלא יהא סמוך על דברי רבו.", 9.1. "רבי שמעון בן אלעזר אומר מסיעין את העד ממקומו בשביל שתטרף דעתו עליו ר' יוסי אומר לא היו צריכין לומר באיזה שבוע באיזו שנה באיזה חדש בכמה בחדש אלא באיזה יום באיזה חדש באיזו שעה באיזה מקום מכירין אתם אותו התריתם בו במה הרגו בסייף הרגו במקל הרגו על שוקיו הכהו או על צפר נפשו הכהו להיכן היו פניו הפוכות בשעה שהרגו. אחד אומר בשנים בחדש ואחד אומר בשלשה בחדש עדותן קיימת שאין הכל בקיאין בעיבור. אחד אומר בשתי שעות ואחד אומר בשלש שעות עדותן קיימת שאין הכל בקיאין בשעות אחד אומר בשלש שעות וא' אומר בחמש עדותן בטלה ורבי יהודה אומר קיימת אחד אומר בחמש ואחד אומר בשבע עדותן בטלה שהכל יודעין שבחמש חמה במזרח ובשבע חמה במערב.", 9.3. "הרוגי ב\"ד יש להם חלק לעולם הבא מפני שמתודין על עונותיהן רחוק מבית הסקילה עשר אמות ואומרין לו התודה ומעשה באחד שיצא ליסקל אמרו לו התודה אמר תהא מיתתי כפרה על כל עונותי ואם עשיתי כך אל ימחול לי ויהיה ב\"ד של ישראל נקי וכשבא דבר אצל חכמים זלגו דמעות אמרו להם להחזירו אי אפשר שכבר נגזרה גזירה אלא הרי דמיו תלוין בעדיו וכה\"א (דברי הימים א ב׳:ו׳) ובני זרח זמרי ואיתן והימן וכלכל ודרדע כולם חמשה וכי אין יודעים שכולם חמשה אלא מלמד שאף עכן הוא עמהם לעוה\"ב. רחוק מבית הסקילה ד' אמות מפשיטין את בגדיו האיש מכסים אותו פרק מלפניו והאשה פרק מלפניה ופרק מאחריה מפני שהאשה כולה ערוה דברי רבי יהודה שאמר משם רבי אליעזר וחכמים אומרים האיש נסקל ערום ואין האשה נסקלת ערומה בית הסקילה היה גבוה שתי קומות והוא קומה אחת הרי שלש קומות ר' שמעון בן אלעזר אומר אבן היתה שם ויש בה משאוי ב' נוטל ונותנה על לבו כדי לקיים בו מצות סקילה וכשתולין אחד קושר ואחד מתיר כדי לקיים בו מצות תליה היה רבי מאיר אומר מה ת\"ל (דברים כ״א:כ״ג) כי קללת אלהים תלוי משלו משל למה\"ד לב' אחים דומים זה לזה א' שר על כל העולם וא' יצא לסטים לאחר זמן נתפס זה שיצא לסטים היו צולבין אותו על הצלוב והיה כל עובר ושב אומר דומה שהשר צלוב לכך נאמר כי קללת אלהים תלוי סייף שנהרג בו סודר שנחנק בו אבן שנסקל בה ועץ שנתלה עליו כולן טעונין קבורה ולא היו קוברין אותו עמו נתאכל הבשר שלוחי ב\"ד מלקטין את העצמות וקוברים אותו בארזין אפי' מלך שבמלכים לא היו קוברין אותו בקברי אבותיו אלא בקברי ב\"ד שני קברות היו מתוקנין לב\"ד אחד לנסקלין ולנשרפין ואחד לנחנקים ולנהרגים וכן דוד אומר (תהילים כ״ו:ט׳) אל תאסף עם חטאים נפשי וגו' ארבע מיתות נמסרו לבית דין סקילה שריפה הרג וחנק הרשות לא נתן לה אלא סייף בלבד אמר רבי אלעזר ברבי צדוק תינוק הייתי והייתי רוכב על כתפו של אבא וראיתי בת כהן שזינתה בירושלים והקיפוה חבילי זמורות ושרפוה אמרו לו תינוק היה ואין עדות לתינוק רבי יהודה אומר הרי אומר (ויקרא י״ט:י״ח) ואהבת לרעך כמוך ברור לו מיתה יפה שבמיתות כיצד עושין לו מניח ראשו על הסדן וקוצץ בקופיץ אמרו לו אין מיתה מנוולת מזו אמר להם ודאי אין מיתה מנוולת מזו אלא משום שנאמר (ויקרא י״ח:ג׳) ובחקותיהם לא תלכו. ", | |
|
| 25. Anon., Qohelet Rabba, 4.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, greek court system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 251 |
| 26. Palestinian Talmud, Yoma, 6.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 258 |
| 27. Palestinian Talmud, Sanhedrin, 2.1, 4.1, 6.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system •lawyers and legal system, capital cases •lawyers and legal system, monetary cases Found in books: Hidary (2017) 198, 229, 232, 233, 236, 241 |
| 28. Palestinian Talmud, Rosh Hashanah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, capital cases Found in books: Hidary (2017) 128, 241 |
| 29. Palestinian Talmud, Nedarim, 3.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242 |
| 30. Palestinian Talmud, Horayot, 8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, capital cases Found in books: Hidary (2017) 128 |
| 31. Palestinian Talmud, Bava Batra, 9.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 226 |
32. Anon., Genesis Rabba, 8.3, 44.15, 49.12, 49.14, 55.4, 56.7-56.8, 73.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, greek court system •lawyers and legal system •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 225, 242, 251, 256, 257, 258, 260, 261| 8.3. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם (בראשית א, כו), בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. 44.15. דָּבָר אַחֵר, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, זוֹ בָּבֶל, שֶׁהֶעֱמִידָה שְׁלשָׁה מְלָכִים, נְבוּכַדְנֶצַר וֶאֱוִיל מְרוֹדַךְ וּבֵלְשַׁצַּר. וְעֵז מְשֻׁלֶּשֶׁת, זוֹ מָדַי, שֶׁהָיְתָה מַעֲמִידָה שְׁלשָׁה מְלָכִים, כּוֹרֶשׁ וְדָרְיָוֶשׁ וַאֲחַשְׁוֵרוֹשׁ. וְאַיִל מְשֻׁלָּשׁ, זוֹ יָוָן, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כָּל הָרוּחוֹת כָּבְשׁוּ בְּנֵי יָוָן וְרוּחַ מִזְרָחִית לֹא כָבָשׁוּ, אָמַר לוֹ רַבִּי יוֹחָנָן וְהָכְתִיב (דניאל ח, ד): רָאִיתִי אֶת הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל חַיּוֹת לֹא יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל, הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּלָא אֲמַר מִזְרָחִית. וְתֹר וְגוֹזָל, זוֹ מַלְכוּת אֱדוֹם, תּוֹר הוּא אֶלָּא שֶׁגַּזְלָן הוּא. דָּבָר אַחֵר, וַיִּקַּח לוֹ אֶת כָּל אֵלֶּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר שָׂרֵי עוֹבְדֵי כּוֹכָבִים הֶרְאָה לוֹ. רַבִּי נְחֶמְיָה אָמַר שָׂרֵי יִשְׂרָאֵל הֶרְאָה לוֹ, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה קָתֶדְרִין דְּדֵין לָקֳבֵל קָתֶדְרִין דְּדֵין. עַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה שֶׁשָּׁם הָיוּ סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְחוֹתֶמֶת דִּינֵיהֶם שֶׁל יִשְׂרָאֵל. וְאֶת הַצִּפֹּר לֹא בָתָר, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי לֵוִי אָמַר הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מִי שֶׁהוּא מַעֲמִיד פָּנִים בַּגַּל, הַגַּל שׁוֹטְפוֹ, וְכָל מִי שֶׁאֵינוֹ מַעֲמִיד פָּנִים בַּגַּל, אֵין הַגַּל שׁוֹטְפוֹ. 49.12. אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה (בראשית יח, כח), אָמַר רַבִּי חִיָּא בַּר אַבָּא בִּקֵּשׁ אַבְרָהָם לֵירֵד לוֹ מֵחֲמִשִּׁים לַחֲמִשָּׁה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲזֹר בְּךָ לְמַפְרֵעַ. אָמַר רַבִּי לֵוִי לְחַלַַף סְרִדָה מְלֵאָה מַיִם, כָּל זְמַן שֶׁהִיא מְלֵאָה מַיִם הַסָּנֵיגוֹר מְלַמֵּד, פְּעָמִים שֶׁהַדַּיָן מְבַקֵּשׁ שֶׁיְלַמֵּד סָנֵיגוֹרְיָא הוּא אוֹמֵר הוֹסִיפוּ בְּתוֹכָהּ מַיִם. 49.14. וַיֵּלֶךְ ה' כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם (בראשית יח, לג), הַדַּיָּן הַזֶּה כָּל זְמַן שֶׁהַסָּנֵיגוֹר מְלַמֵּד הוּא מַמְתִּין, נִשְׁתַּתֵּק הַסָּנֵיגוֹר עָמַד לוֹ הַדַּיָּן, כָּךְ וַיֵּלֶךְ ה' כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם, הַסָּנֵיגוֹר הַזֶּה כָּל זְמַן שֶׁהַדַּיָּן מַסְבִּיר לוֹ פָּנִים הוּא מְלַמֵּד, עָמַד לוֹ הַדַּיָּן נִשְׁתַּתֵּק הַסָּנֵיגוֹר, כָּךְ וַיֵּלֶךְ ה' כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם, וּכְתִיב (בראשית יח, לג): וְאַבְרָהָם שָׁב לִמְקֹמוֹ. הַקָּטֵיגוֹר הַזֶּה כָּל זְמַן שֶׁהַסָּנֵיגוֹר מְלַמֵּד וְהַדַּיָּן מַסְבִּיר לוֹ פָּנִים מַמְתִּין, עָמַד לוֹ הַדַּיָּן נִשְׁתַּתֵּק הַסָּנֵיגוֹר וְהַמְקַטְרֵג הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ, כָּךְ וַיֵּלֶךְ ה', וּכְתִיב (בראשית יט, א): וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב. 55.4. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. br br[נֻסַּח אַחֵר: אָמַר לוֹ יִשְׁמָעֵאל, אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, אֲבָל אַתָּה נִמַּלְתָּ בְּקָטְנְךָ וְאִי אֶפְשָׁר לִמְחוֹת. אָמַר לוֹ יִצְחָק כָּל מַה שֶּׁהִלְוֵיתָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה טִפִּים דַּם הֵם, אֶלָּא הֲרֵינִי עַכְשָׁו בֶּן שְׁלשִׁים וְשֶׁבַע שָׁנָה אִלּוּ מְבַקֵּשׁ לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִשָּׁחֵט אֵינִי מְעַכֵּב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַשָּׁעָה, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.] 56.7. וַיִּקְרָא אֵלָיו מַלְאַךְ ה' מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם (בראשית כב, יא), תָּנֵי רַבִּי חִיָּא לְשׁוֹן חִבָּה לְשׁוֹן זֵרוּז. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר לוֹ וְלַדּוֹרוֹת, אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּמשֶׁה, וְאֵין דּוֹר שֶׁאֵין בּוֹ כִּשְׁמוּאֵל. (בראשית כב, יב): וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ, וְסַכִּין הֵיכָן הָיָה, נָשְׁרוּ שָׁלשׁ דְּמָעוֹת מִמַּלְאֲכֵי הַשָּׁרֵת וְשִׁחֵת הַסַּכִּין. אָמַר לוֹ אֲחַנְקֶנּוּ, אָמַר לוֹ אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר. אָמַר לוֹ אוֹצִיא מִמֶּנּוּ טִפַּת דָּם. אָמַר לוֹ אַל תַּעַשׂ לוֹ מְאוּמָה, אַל תַּעֲשׂ לוֹ מוּמָה. כִּי עַתָּה יָדַעְתִּי, הוֹדַעְתִּי לַכֹּל שֶׁאַתְּ אוֹהֲבֵנִי וְלֹא חָשַׂכְתָּ וגו', שֶׁלֹא תֹאמַר כָּל הֶחֳלָאִים שֶׁחוּץ לַגּוּף אֵינָן חֳלָאִים, אֶלָּא מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אָמַרְתִּי לְךָ הַקְרֵב עַצְמְךָ לִי וְלֹא עִכַּבְתָּ. 56.8. דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע [נסח אחר: בן עשרים ושש שנה] אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי. אָמַר רַבִּי אַחָא הִתְחִיל אַבְרָהָם תָּמֵהַּ, אֵין הַדְּבָרִים הַלָּלוּ אֶלָּא דְבָרִים שֶׁל תֵּמַהּ, אֶתְמוֹל אָמַרְתָּ (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, חָזַרְתָּ וְאָמַרְתָּ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְעַכְשָׁיו אַתְּ אָמַר לִי (בראשית כב, יב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, אֶתְמְהָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים פט, לה): לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה. כְּשֶׁאָמַרְתִּי לְךָ קַח נָא אֶת בִּנְךָ, לֹא אָמַרְתִּי שְׁחָטֵהוּ, אֶלָּא וְהַעֲלֵהוּ, לְשֵׁם חִבָּה אָמַרְתִּי לָךְ, אֲסִקְתֵּיהּ וְקִיַּמְתָּ דְּבָרַי, וְעַתָּה אַחֲתִינֵיהּ. br br [נסח אחר: משלו משל למלך שאמר לאוהבו העלה את בנך על שלחני, הביאו אותו אוהבו וסכינו בידו, אמר המלך וכי העלהו לאכלו אמרתי לך, העלהו אמרתי לך מפני חבתו. הדא הוא דכתיב (ירמיה יט, ה): ולא עלתה על לבי, זה יצחק. ] 73.12. וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן (בראשית לא, א), חִזְקִיָּה אָמַר עַד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְשָׁם לֹא נִפְקַד בִּזְכָרִים, וְכֵיוָן שֶׁיָּרַד יַעֲקֹב אָבִינוּ לְשָׁם נִפְקַד בִּזְכָרִים, הֲדָא הוּא דִכְתִיב: וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן. (בראשית לא, א): אֵת כָּל הַכָּבֹד הַזֶּה, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אֵין כָּבוֹד אֶלָּא כֶּסֶף, הֵיךְ מָה דְאַתְּ אָמַר (נחום ב, י): בֹּזּוּ כֶסֶף בֹּזּוּ זָהָב וְאֵין קֵצֶה לַתְּכוּנָה כָּבֹד מִכֹּל כְּלִי חֶמְדָּה. (בראשית לא, ב): וַיַּרְא יַעֲקֹב אֶת פְּנֵי לָבָן, בַּר סִירָא אָמַר לֵב אָדָם יְשַׁנֶּה פָנָיו בֵּין לְטוֹב וּבֵין לְרָע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חָמִיךָ אֵינוֹ מַסְבִּיר לְךָ פָנִים וְאַתְּ יוֹשֵׁב כָּאן, (נחום ב, ג): שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וְאֶהְיֶה עִמָּךְ. | 8.3. "Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day...", 55.4. "After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ [Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.]", 56.7. "\"And the angel of Ad-nai called to him out of heaven, and said: Abraham, Abraham\" (Gen. 22:11). Rabbi Hiya taught: This is an expression of love, this is an expression of urging. Rabbi Eliezer ben Yaakov said: He spoke to him and to future generations, there is no generation which does not contain people like Avraham, and there is no generation which does not contain people like Yaakov, Moshe, and Shmuel. And he said: \"Do not lay your hand etc.\" (Gen. 22:12) Where was the knife? Three tears had fallen from the angels of service and the knife dissolved. Avraham said: ‘I will strangle him,’ He said: ‘Do not lay your hand upon the lad.’ [Avraham] said ‘I will take a drop of blood from him’ - He said to him: ‘Neither do anything [me'uma] to him’ [meaning] inflict no blemish [muma] upon him. \"Because now I know\" [meaning] I have made it known to all that you love Me, \"and you have not withheld, etc\". And do not say that all ills that do not affect one’s own body are not ills, rather I ascribe merit to you as though I had told to you to sacrifice yourself and you did not refuse.", 56.8. "Another explanation: Rabbi Itzchak said, \"At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covet; He has become disgusted with the cities' (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'\" Rabbi Acha said, \"Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), \"Because in Itzchak will your seed be called.\" And [then] you went back and said, \"Please take your son.\" And now You say to me, \"Do not send your hand to the youth.\" It is a wonder!' The Holy One, blessed be He, said, 'Avraham, \"I will not profane My covet and the utterances of My lips, I will not change\" (Psalms 89:35) – When I said, \"Please take your son,\" I did not say, \"slaughter him,\" but rather, \"and bring him up.\" For the sake of love did I say [it] to you: I said to you, \"Bring him up,\" and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, \"Bring him up to eat him?\" I said to you, \"Bring him up\"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak.\"]", |
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| 33. Anon., Sifre Deuteronomy, 343, 144 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 238 |
34. Anon., Leviticus Rabba, 30.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 239| 30.11. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ סַנְהֶדְרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁהִדְּרָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם. כַּפֹּת תְּמָרִים, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁכּוֹפִין אֶת עַצְמָן לִלְמֹד תּוֹרָה אֵלּוּ מֵאֵלּוּ. וַעֲנַף עֵץ עָבֹת, אֵלּוּ שָׁלשׁ שׁוּרוֹת שֶׁל תַּלְמִידִים שֶׁיּוֹשְׁבִין לִפְנֵיהֶם. וְעַרְבֵי נָחַל, אֵלּוּ שְׁנֵי סוֹפְרִים שֶׁל דַּיָּנִין שֶׁעוֹמְדִים לִפְנֵיהֶם וְכוֹתְבִין דִּבְרֵי הַמְזַכִּים וְדִבְרֵי הַמְחַיְּבִין. | 30.11. "Another explanation: \"The fruit of a beautiful tree ( i ets hadar /i )\" - this is [referring to] the Great Sanhedrins (high courts) of Israel, who the Holy One, blessed be He, graced ( i hider /i ) with a good old age, as it is stated (Leviticus 19:32), \"And you shall get up in front of a venerable one.\" \"The branches ( i kappot /i ) of a date palm\" - this is [referring to] the Torah scholars who force ( i kofin /i ) themselves to learn one from the other. \"And a branch of a braided tree (a myrtle)\" - this is [referring to] the three rows of students who would sit in front of them (since three myrtle branches are customarily waved). \"And brook willows\" - this is [referring to] the two judges' scribes who would stand in front of them and write down the words of those who would render innocent and the words of those who would render guilty (since two willow branches are customarily waved). ", |
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35. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 228| 23a. אתו אומני ויתבי תותייהו ואתו עורבי אכלי דמא וסלקי אבי תאלי ומפסדי תמרי אמר להו רב יוסף אפיקו לי קורקור מהכא א"ל אביי והא גרמא הוא אמר ליה הכי אמר רב טובי בר מתנה זאת אומרת גרמא בניזקין אסור,והא אחזיק [להו] הא אמר רב נחמן אמר רבה בר אבוה אין חזקה לנזקין ולאו איתמר עלה רב מרי אמר בקוטרא ורב זביד אמר בבית הכסא אמר ליה הני לדידי דאנינא דעתאי כי קוטרא ובית הכסא דמו לי: , big strongמתני׳ /strong /big מרחיקין את השובך מן העיר חמשים אמה ולא יעשה אדם שובך בתוך שלו אלא אם כן יש לו חמשים אמה לכל רוח רבי יהודה אומר בית ארבעת כורין מלא שגר היונה ואם לקחו אפילו בית רובע הרי הוא בחזקתו: , big strongגמ׳ /strong /big חמשים אמה ותו לא ורמינהי אין פורסין נשבין ליונים אלא אם כן היה רחוק מן הישוב שלשים ריס,אמר אביי מישט שייטי טובא וכרסייהו בחמשים אמתא מליא ומישט שלשים ריס ותו לא והתניא ובישוב אפילו מאה מיל לא יפרוס רב יוסף אמר בישוב כרמים,רבא אמר בישוב שובכין ותיפוק ליה משום שובכין גופייהו איבעית אימא דידיה ואיבעית אימא דכנעני ואיבעית אימא דהפקר:,רבי יהודה אומר בית ארבעת כורין וכו': אמר רב פפא ואיתימא רב זביד זאת אומרת טוענין ללוקח וטוענין ליורש,יורש תנינא הבא משום ירושה אינו צריך טענה לוקח איצטריכא ליה לוקח נמי תנינא לקח חצר ובה זיזין וגזוזטראות הרי זה בחזקתה,צריכא דאי אשמעינן התם גבי רשות הרבים דאימור כונס לתוך שלו הוא אי נמי אחולי אחול בני רשות הרבים גביה אבל הכא לא,ואי אשמעינן הכא דכיון דיחיד הוא אימא פיוסיה פייסיה אי נמי אחולי אחיל גביה אבל רבים מאן פייס ומאן שביק אימא לא צריכא:,הרי הוא בחזקתו: והא אמר רב נחמן אמר רבה בר אבוה אין חזקה לנזקין רב מרי אמר בקוטרא רב זביד אמר בבית הכסא: | 23a. b bloodletters /b would b come and sit beneath them /b and perform their work there, b and crows /b would b come, eat the blood, and fly up to the palm trees and damage the dates. Rav Yosef said to /b the bloodletters: b Remove these crowing /b birds b from here, /b i.e., leave in order to avoid further damage. b Abaye said to him: But it is an indirect /b action, as the bloodletters themselves are not damaging the dates. Rav Yosef b said to him /b that b Rav Tovi bar Mattana said /b as follows: b That is to say /b that it b is prohibited /b to cause even b indirect damage. /b ,Abaye said to Rav Yosef: b But they have established an acquired privilege /b to use that particular spot for their work. Rav Yosef replied: b Doesn’t Rav Naḥman say /b that b Rabba bar Avuh says: There is no acquired privilege /b of use b in /b cases of b damage, /b i.e., an established situation may not be allowed to continue in the event that damage results. Abaye inquired further: b But wasn’t it stated with regard to that /b statement of Rav Naḥman that b Rav Mari said /b it is referring specifically b to smoke, and Rav Zevid said /b it is referring b to a bathroom? /b In other words, this principle was stated specifically in the context of damage caused by these substances. Rav Yosef b said to him: For me, as I am sensitive, these are like smoke and a bathroom to me, /b which is why I have the right to demand that the bloodletters leave., strong MISHNA: /strong b One must distance a dovecote fifty cubits from the city /b to prevent doves from eating seeds in the town. b And a person should not establish a dovecote within his own /b property b unless he has fifty cubits in each direction /b between the dovecote and the edge of his property. b Rabbi Yehuda says /b that one must have surrounding the dovecote the b area required for sowing four i kor /i /b of seed on each side, which generally extends b as far as a dove flies /b in a single flight. b And if one bought /b the dovecote with the land, b he has the acquired privilege /b of its use b even if /b it has surrounding it only the b area required for sowing a quarter- i kav /i of seed [ i beit rova /i ] /b around it, and he need not remove it from there., strong GEMARA: /strong The Gemara asks: Must one distance a dovecote only b fifty cubits /b from the city b and no more? /b Is that as far as one can expect a dove to fly? b And /b the Gemara b raises a contradiction /b from a mishna ( i Bava Kamma /i 79b): One b may spread out traps [ i neshavin /i ] for doves only if /b this was performed b at a distance of /b at least b thirty i ris /i , /b or four i mil /i , which is eight thousand cubits, b from /b any b settled area, /b to avoid catching birds that belong to another. Apparently, doves fly a distance of thirty i ris /i , whereas the mishna here states fifty cubits., b Abaye said: /b Doves do b fly great distances, /b which is why one must avoid catching others’ birds by keeping traps thirty i ris /i away from settled areas. b But /b as they eat along their way, b their stomachs are filled /b after a distance of b fifty cubits, /b at which point they will do no more damage to seeds. The Gemara asks: b And do they fly /b only b thirty i ris /i and no more? But isn’t it taught /b in a i baraita /i : b And in a settled area, /b one b may not spread out /b a trap b even /b if the area under his control extends as far as b one hundred i mil /i /b in each direction? b Rav Yosef says: /b That i baraita /i is referring b to a settled area of vineyards, /b i.e., a contiguous region of vineyards and gardens. In that case the doves pass from place to place even over a great distance., b Rava said: /b The i baraita /i is referring b to a settled area of dovecotes, /b i.e., where many dovecotes are distributed. The Gemara asks: b And /b according to Rava, b let /b the i tanna /i b derive /b that one may not establish a new dovecote there b due to /b the other b dovecotes themselves, /b as he will trap doves belonging to others. The Gemara answers: b If you wish, say /b that this is referring to b his own /b dovecotes. b And if you wish, say /b it is referring to the dovecotes of b a gentile, /b whose property one is not obligated to protect from harm. b And if you wish, say /b it is referring b to ownerless /b dovecotes.,§ b Rabbi Yehuda says /b that one must have surrounding the dovecote the b area required for sowing four i kor /i /b of seed on each side, which is as far as a dove flies in a single flight. And if one bought the dovecote with the land, he has the acquired privilege of its use. b Rav Pappa said, and some say /b it was b Rav Zevid: That is to say /b that a court b issues a claim /b on behalf b of a buyer, and issues a claim /b on behalf b of an heir. /b This is referring to the i halakha /i of taking possession. If one has been physically in possession of an item for a period of time, generally three years, this serves as proof that he is in fact the legal owner. This possession must be accompanied by a claim of how one acquired the item; he cannot simply state that no one protested his possessing the item for three years. Rav Pappa is saying that the court will lodge a claim on behalf of a buyer or heir that they acquired the item from someone who was the owner, just as here the court assumes that the previous owner of the dovecote came to an agreement with his neighbors that he may use it.,The Gemara asks: Why is it necessary for Rav Pappa to state this i halakha /i ? b We /b already b learn /b this with regard to b an heir /b (41a): In the case of land b that comes as an inheritance, one is not required to make a claim /b as to how the land came into his benefactor’s possession when one’s ownership of the land is challenged. The Gemara answers: b It was necessary for him /b to state this i halakha /i with regard to b a buyer. /b The Gemara asks: With regard to b a buyer as well, we learn /b this in a mishna (60a): If one b bought a courtyard in which there are projections and balconies [ i ugzuztraot /i ] /b extending into the public domain, this courtyard b retains its presumptive status, /b i.e., the owner has the acquired privilege of their use, and the court does not demand their removal.,The Gemara answers: It was b necessary /b for the i tanna /i of the mishna to state this i halakha /i in both cases, b as, if he had taught us this /b only b there, /b in that mishna, one might have said that it applies specifically b with regard to /b a protrusion or a balcony that extends into b the public domain, as /b one can b say /b that perhaps b it is /b a case where the seller had b drawn back into his own /b land before adding the projections and balconies, and they in fact do not extend into the public thoroughfare. b Alternatively, /b perhaps b the public waived /b their right b to him /b and allowed him to place them over the common area, as otherwise they would have protested. b But here, /b where he causes damage to private individuals, one might have thought that the buyer does b not /b have a privilege of use, and therefore the mishna teaches us otherwise., b And if he had taught this /b only in the mishna b here, /b one might b say /b that b since /b the party potentially suffering damage b is an individual, /b the owner of the dovecote b appeased /b his neighbor by paying him to permit him to construct it. b Alternatively, /b the neighbor might have b waived /b his right b to him. But /b in a case where damage is caused to b the public, /b one might argue: b Whom did he appease, and who yielded /b to him? Consequently, one might b say /b that the purchaser does b not /b retain the privilege of use. Therefore, it is b necessary /b for the i tanna /i to state the i halakha /i in this case as well.,§ The mishna teaches that if one bought the dovecote with the land, b he has the acquired privilege /b of use. The Gemara asks: b But doesn’t Rav Naḥman say /b that b Rabba bar Avuh says: There is no acquired privilege /b of use b for /b cases of b damage? /b Why should he retain his acquired privilege of use when his doves cause damage? b Rav Mari said: /b Rav Naḥman’s statement is referring specifically b to smoke, /b which causes serious damage, and that is why it overrides an acquired privilege. b Rav Zevid said: /b It is referring b to a bathroom, /b whose odor is particularly strong. |
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36. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 229| 60a. מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה' מסיפיה לרישיה מדריש נכון לבו בטוח בה' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי' קציני סדום וגו',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי' אלהי שהצלתני מן האור,ר' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם | 60a. The Gemara deduces: This proves b by inference that if he purchases /b a new object b and then purchases /b a similar object, b everyone agrees that he is not required to recite a blessing, /b as he has already recited a blessing over the purchase of that type of item., b Some say /b a different version of this dispute: b Rav Huna said: They only taught /b that one recites the blessing: Who has given us life, on a new vessel b if he did not purchase /b that item in the past b and purchased /b the item now, for the first time. b However, if he purchased /b that item in the past b and purchased /b the item b again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased /b that item in the past b and purchased /b a similar item b again, he must recite a blessing. /b This proves b by inference that if one /b already b has /b a vessel b and /b then b purchased /b similar vessels, b everyone agrees that he must recite a blessing. /b ,The Gemara b raises an objection /b based on what was taught in a i baraita /i : One who b built a new house and does not /b already b own a similar /b house, b or purchased new vessels and does not /b already b own similar /b vessels, b must recite a blessing. /b However, if b he /b already b owns a similar /b one, b he need not recite a blessing, /b this is b the statement of Rabbi Meir. Rabbi Yehuda, /b on the other hand, b says: In either case, he must recite a blessing. /b ,The Gemara asks: b Granted, according to the first version /b of the dispute between Rav Huna and Rabbi Yoḥa, one could say that b Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Meir, and /b that b Rabbi Yoḥa /b holds b in accordance with /b the opinion of b Rabbi Yehuda. However, according to the latter version /b of the dispute, b granted, Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Yehuda, but in accordance with whose /b opinion b did Rabbi Yoḥa state /b his opinion? His statement b is neither in accordance with /b the opinion of b Rabbi Meir nor in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara responds: b Rabbi Yoḥa /b could have b said to you: The same is true according to Rabbi Yehuda’s /b opinion; in a case where b one has purchased /b an item in the past b and purchased /b a similar item b again, he must recite a blessing. /b The fact b that they /b only b disagreed with regard to /b a case b where he /b already b owned /b similar vessels b and he purchased /b new ones does not indicate that this is their only disagreement. The dispute was presented in this way b to convey the far-reaching nature of Rabbi Meir’s /b opinion b ; even /b in a case where b one purchased /b an item b while owning a /b similar item, b he need not recite a blessing; all the more so /b in a case where b he purchased /b an item b and then purchased /b a similar item b again, he need not recite a blessing. /b ,The Gemara asks: b And /b if that is the reason for presenting the dispute in this manner, b let them disagree with regard to /b a case b where one purchased /b an item in the past b and /b then b purchased /b a similar item b again, /b where according to Rabbi Meir b one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s /b opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because b the strength of leniency is preferable. /b ,We learned in the mishna: b One recites a blessing for the bad /b that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where a dam was breached /b and water flowed b onto one’s land, despite /b the fact b that this will /b ultimately b be beneficial for him, for his land will be covered with sediment /b from the flowing water b which will enhance /b the quality of his soil, b it is /b nonetheless b bad at present. /b ,One must recite a blessing b for the good /b that befalls him just as for the bad.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where one found a lost object, despite /b the fact b that it is /b ultimately b bad for him /b because b if the king heard about it, he would /b certainly b take it from him. /b At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, b it is favorable at present. /b ,We learned in the mishna: b One whose wife was pregt and he said: May it be /b God’s b will that /b my wife b will give birth /b to a male child, b it is a vain prayer. /b , b Is a prayer /b in that case b ineffective? Rav Yosef raises an objection /b based on a i baraita /i : It is stated: b “And afterwards she bore a daughter, and called her name Dina” /b (Genesis 30:21). The Gemara asks: b What is /b meant by the addition of the word: b Afterwards? /b What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? b Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, /b and b if this /b fetus b is male, my sister /b Rachel b will not /b even b be /b the equivalent b of one the maidservants; immediately /b the fetus b was transformed into a daughter, as it is stated: And she called her name Dina; /b meaning she named her after her judgment [din]. The Gemara rejects this: b One does not mention miraculous acts /b to teach general i halakha /i .,The Gemara introduces an alternative explanation: b And if you wish, say /b instead that the b story of Leah /b and her prayer with regard to the fetus b was within forty days /b of conception. b As it was taught /b in a i baraita /i : During b the first three days /b after intercourse, b one should pray that /b the seed b not putrefy, /b that it will fertilize the egg and develop into a fetus. b From the third /b day b until the fortieth, one should pray that it will be male. From the fortieth /b day b until three months, one should pray that it will not be /b deformed, in the shape of a b flat fish, /b as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. b From the third month until the sixth, one should pray that it will not be stillborn. /b And b from the sixth /b month b until the ninth, one should pray that it will be emerge safely. /b Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: b Is prayer effective /b for that purpose? b Didn’t Rav Yitzḥak, son of Rav Ami, say: /b The tradition teaches that the gender of the fetus is determined at the moment of conception. If the b man emits seed first, /b his wife b gives birth to a female; /b if the b woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” /b (Leviticus 12:2). The Gemara answers: b With what are we dealing here? /b We are dealing b with a case where they both emit seed simultaneously. /b In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: b One who was walking along the way /b and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer., b The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that /b the scream b is not /b coming b from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” /b (Psalms 112:7). b Rava said: Any way that you interpret this verse, /b its meaning is clear. b It /b can be b interpreted from beginning to end /b or b it /b can be b interpreted from end to beginning. /b The Gemara explains: b It /b can be b interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? /b Because b his heart is steadfast, trusting in the Lord. /b The Gemara continues: b And it /b can be b interpreted from end to beginning: /b One whose b heart is steadfast, trusting in the Lord /b is a person who b shall not be afraid of evil tidings. /b ,The Gemara relates: b This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. /b Rabbi Yishmael b saw that /b the student b was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, /b trembling has seized the ungodly” (Isaiah 33:14). The student b replied: And is it not written: “Happy is the man that fears always” /b (Proverbs 28:14)? Rabbi Yishmael b said to him: That /b verse b is written with regard to matters of Torah, /b that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: b Yehuda bar Natan was coming and going after Rav Hamnuna. /b Yehuda bar Natan b sighed; /b Rav Hamnuna b said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” /b (Job 3:25)? He responded: b Is it not said: “Happy is the man who fears always”? /b Rav Hamnuna answered: b That /b verse b is written with regard to matters of Torah. /b , b We learned /b in the mishna: b One who enters a large city /b recites two prayers; Ben Azzai says he recites four prayers., b The Sages taught /b the details of Ben Azzai’s teaching in a i baraita /i : br b Upon his entrance /b to the city b what does he recite? /b br b May it be Your will, O Lord my God, that You bring me into this city to peace. /b br After b he entered /b the city, b he recites: I thank You, O Lord my God /b , b that You brought me into this city to peace. /b br When he b seeks to leave /b the city, b he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. /b br After b he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; /b br b and just as You took me out to peace, /b br b so too lead me to peace, support me to peace, direct my steps to peace, /b br b and rescue me from the hand of any enemy or /b those b lying in ambush along the way. /b , b Rav Mattana said: This was taught only with regard to a city where /b criminals b are not tried and executed, /b as in a place like that he may be killed without trial. b However, in a city where /b criminals b are tried and executed, /b these prayers b do not apply, /b as if one is not guilty he will not be harmed., b Some say /b that b Rav Mattana said /b the opposite: b Even in a city where /b criminals b are tried and executed /b one must pray for mercy, b as sometimes he may not encounter a person who will plead in his favor. /b , b The Sages taught: One who enters a /b Roman b bathhouse, /b where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, b says: /b br b May it be Your will, O Lord my God, that you save me from this and similar /b matters, br b and do not let ruin or iniquity befall me, /b br b and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions. /b , b Abaye said: One should not say: /b If ruin befalls me, b so as not to open his mouth to Satan /b and provoke him. b As Rabbi Shimon ben Lakish said and as it was taught /b in a i baraita /i b in the name of Rabbi Yosei: One should never open his mouth to Satan /b by raising, at his own initiative, the possibility of mishap or death., b Rav Yosef said: What is the verse /b that alludes to this? b As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” /b (Isaiah 1:9), after which b what did /b the prophet b reply to them? “Hear the word of the Lord, rulers of Sodom; /b give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: b When he emerges /b from the bathhouse, b what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire. /b ,The Gemara relates: b Rabbi Abbahu entered a bathhouse when the bathhouse /b floor b collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. /b He held one or two people in his arm, with others holding on them and so on, so that all were saved. b He said: This is /b confirmation of the statement b of Rav Aḥa, /b who said that one should offer thanks upon leaving the bathhouse safely., b As Rav Aḥa said: One who enters to let blood says: /b br b May it be Your will, O Lord my God, /b br b that this enterprise be for healing and that You should heal me. /b br b As You are a faithful God of healing and Your healing is truth. /b br b Because it is not the way of people to heal, but they have become accustomed. /b br Rav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God., b Abaye /b responded and b said: One should not say this, as /b it was b taught /b in b the school of Rabbi Yishmael /b that from the verse, b “And shall cause him to be thoroughly healed” /b (Exodus 21:19), b from here /b we derive b that permission is granted to a doctor to heal. /b The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: b When one stands /b after having let blood, b what does he say? Rav Aḥa said: /b He recites in gratitude: b Blessed…Who heals without payment. /b |
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37. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, capital cases •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 198, 234| 13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו, big strongמתני׳ /strong /big הקורה שאמרו רחבה כדי לקבל אריח ואריח חצי לבנה של שלשה טפחים דייה לקורה שתהא רחבה טפח כדי לקבל אריח לרחבו,רחבה כדי לקבל אריח ובריאה כדי לקבל אריח רבי יהודה אומר רחבה אף על פי שאין בריאה היתה של קש ושל קנים רואין אותה כאילו היא של מתכת,עקומה רואין אותה כאילו היא פשוטה עגולה רואין אותה כאילו היא מרובעת כל שיש בהיקיפו שלשה טפחים יש בו רוחב טפח: | 13b. b but /b later b reconsidered /b and did not divorce her, b and a resident of his city found him and said: Your name is /b the same b as my name, and your wife’s name is /b the same b as my wife’s name, /b and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document b is invalid to divorce with it? /b Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a i sota /i .,The Gemara rejects this argument: b How can you compare /b the two cases? b There, /b with regard to a bill of divorce, b it is written: “And he shall write for her” /b (Deuteronomy 24:1), and therefore b we require writing /b it b in her name, /b specifically for her; whereas b here, /b with regard to a i sota /i , b it is written: “And he shall perform with her /b all this ritual” (Numbers 5:30), and therefore b we require performance in her name. /b In b her /b case, the b performance is erasure; /b however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. b Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no /b one of the Sages who is b his equal. Why /b then b didn’t /b the Sages b establish the i halakha /i in accordance with his /b opinion? It is b because his colleagues were unable to ascertain the profundity of his opinion. /b He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent i halakha /i . b As he /b would b state with regard to /b a ritually b impure /b item that it is b pure, and display justification /b for that ruling, and likewise he would state b with regard to /b a ritually b pure /b item that it is b impure, and display justification /b for that ruling. The Sages were unable to distinguish between the statements that were i halakha /i and those that were not., b It was taught /b in a i baraita /i : b Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called /b by the b name Rabbi Meir? /b It was b because he illuminates [ i meir /i ] the eyes of the Sages in /b matters of b the i halakha /i . And Rabbi Nehorai was not the name /b of the i tanna /i known by that name; b rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called /b by the b name Rabbi Nehorai? /b It is b because he enlightens [ i manhir /i ] the eyes of the Sages in /b matters of b the i halakha /i . /b ,The Gemara relates that b Rabbi /b Yehuda HaNasi b said: /b The fact b that I am /b more b incisive than my colleagues is /b due to the fact b that I saw Rabbi Meir from behind, /b i.e., I sat behind him when I was his student. b Had I seen him from the front, I would be /b even more b incisive, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that b Rabbi Abbahu said /b that b Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons /b in support of the ruling of b impurity, and with regard to each and every matter of ritual purity forty-eight reasons /b in support of the ruling of b purity. /b , b It was taught /b in a i baraita /i : b There was a distinguished disciple at Yavne who could /b with his incisive intellect b purify the creeping animal, /b explicitly deemed ritually impure by the Torah, adducing b one hundred and fifty reasons /b in support of his argument., b Ravina said: I /b too b will deliberate and purify it /b employing the following reasoning: b And just as a snake that kills /b people and animals b and /b thereby b increases ritual impurity /b in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, b is ritually pure /b and transmits no impurity, b a creeping animal that does not kill and /b does not b increase impurity /b in the world, b all the more so /b should it be pure.,The Gemara rejects this: b And it is not so; /b that is not a valid i a fortiori /i argument, as it can be refuted. A snake b is performing a mere act of a thorn. /b A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this i a fortiori /i argument is rejected., b Rabbi Abba said /b that b Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The i halakha /i is in accordance with our /b opinion, b and these said: The i halakha /i is in accordance with our /b opinion. Ultimately, b a Divine Voice emerged and proclaimed: /b Both b these and those are the words of the living God. However, the i halakha /i is in accordance with /b the opinion of b Beit Hillel. /b ,The Gemara asks: b Since both these and those are the words of the living God, why were Beit Hillel privileged to /b have b the i halakha /i established in accordance with their /b opinion? The reason is b that they were agreeable and forbearing, /b showing restraint when affronted, and when they taught the i halakha /i they would b teach /b both b their /b own b statements and the statements of Beit Shammai. Moreover, /b when they formulated their teachings and cited a dispute, b they prioritized the statements of Beit Shammai to their /b own b statements, /b in deference to Beit Shammai., b As /b in the mishna b that we learned: /b In the case of b one whose head and most of his body were in the i sukka /i , but his table was in the house, Beit Shammai deem /b this i sukka /i b invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting /b with b his head and most of his body in the i sukka /i , but his table was in the house? Beit Shammai said to them: From there /b do you seek to adduce b a proof? /b Those visitors, b too, said to him: If that was /b the manner in which b you were accustomed /b to perform the mitzva, b you have never fulfilled the mitzva of i sukka /i in /b all b your days. /b It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is b to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, /b conversely, b anyone who flees from greatness, greatness seeks him. And anyone who /b attempts to b force the moment /b and expends great effort to achieve an objective precisely when he desires to do so, b the moment forces him /b too, and he is unsuccessful. b And /b conversely, b anyone who /b is patient and b yields to the moment, the moment stands /b by b his /b side, and he will ultimately be successful., b The Sages taught /b the following i baraita /i : b For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. /b Ultimately, b they were counted and concluded: It would have been preferable had man not been created than to have been created. /b However, b now that he has been created, he should examine his actions /b that he has performed and seek to correct them. b And some say: He should scrutinize his /b planned b actions /b and evaluate whether or not and in what manner those actions should be performed, so that he will not sin., strong MISHNA: /strong b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b which measures b three handbreadths, /b i.e., a handbreadth and a half. b It is sufficient that the /b cross b beam will be a handbreadth in width, /b not a handbreadth and a half, b enough to hold a small brick across its width. /b ,And the cross beam must be b wide enough to hold a small brick /b and also b sturdy enough to hold a small brick /b and not collapse. b Rabbi Yehuda says: /b If it is b wide /b enough to hold the brick, b even though it is not sturdy /b enough to actually support it, it is sufficient. Therefore, even if the cross beam b is /b made b of straw or reeds, one considers it as though it were /b made b of metal. /b ,If the cross beam is b curved, /b so that a small brick cannot rest on it, b one considers it as though it were straight; /b if it is b round, one considers it as though it were square. /b The following principle was stated with regard to a round cross beam: b Any /b beam b with a circumference of three handbreadths is a handbreadth in width, /b i.e., in diameter. |
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| 38. Babylonian Talmud, Betzah, 8 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lawyers and legal system, capital cases •lawyers and legal system, monetary cases Found in books: Hidary (2017) 138 |
39. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242| 32a. מפני שנתעסק במלון תחילה שנאמר ויהי בדרך במלון (שמות ד, כד),רבן שמעון בן גמליאל אומר לא למשה רבינו ביקש שטן להרוג אלא לאותו תינוק שנאמר כי חתן דמים אתה לי (שמות ד כה) צא וראה מי קרוי חתן הוי אומר זה התינוק,דרש רבי יהודה בר ביזנא בשעה שנתרשל משה רבינו מן המילה באו אף וחימה ובלעוהו ולא שיירו ממנו אלא רגליו מיד ותקח צפורה צור ותכרת את ערלת בנה (שמות ד, כה) מיד וירף ממנו (שמות ד, כו),באותה שעה ביקש משה רבינו להורגן שנאמר הרף מאף ועזוב חמה (תהלים לז, ח) ויש אומרים לחימה הֲרָגוֹ שנאמר חמה אין לי (ישעיהו כז, ד) והכתיב כי יגרתי מפני האף והחמה (דברים ט, יט) תרי חימה הוו ואיבעית אימא גונדא דחימה,תניא רבי אומר גדולה מילה שאין לך מי שנתעסק במצוות כאברהם אבינו ולא נקרא תמים אלא על שם מילה שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב ואתנה בריתי ביני ובינך (בראשית יז, ב),דבר אחר גדולה מילה ששקולה כנגד כל המצוות שבתורה שנאמר כי על פי הדברים האלה וגו' (שמות לד, כז) דבר אחר גדולה מילה שאילמלא מילה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה וגו' (ירמיהו לג, כה),ופליגא דרבי אליעזר דאמר רבי אליעזר גדולה תורה שאילמלא תורה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי וגו',אמר רב יהודה אמר רב בשעה שאמר לו הקב"ה לאברהם אבינו התהלך לפני והיה תמים (בראשית יז, א) אחזתו רעדה אמר שמא יש בי דבר מגונה כיוון שאמר לו ואתנה בריתי ביני ובינך (בראשית יז, ב) נתקררה דעתו,ויוצא אותו החוצה (בראשית טו, ה) אמר לפניו רבונו של עולם הסתכלתי במזל שלי ואין לי אלא בן אחד אמר לו צא מאיצטגנינות שלך אין מזל לישראל,אמר רבי יצחק כל המתמים עצמו הקב"ה מתמים עמו שנאמר עם חסיד תתחסד עם גבר תמים תתמם (תהלים יח, כו),אמר רבי הושעיא כל המתמים עצמו שעה עומדת לו שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב והיית לאב המון גוים (בראשית יז, ד),אמר רבי כל המנחש לו נחש שנאמר כי לא נחש ביעקב (במדבר כג, כג) והא בלמ"ד אל"ף כתיב אלא משום מידה כנגד מידה,תני אהבה בריה דרבי זירא כל אדם שאינו מנחש מכניסין אותו במחיצה שאפילו מלאכי השרת אין יכולין ליכנס בתוכה שנאמר כי לא נחש ביעקב ולא קסם בישראל וגו' (במדבר כג, כג),אמר רבי אבהו אמר רבי אלעזר מפני מה נענש אברהם אבינו ונשתעבדו בניו למצרים מאתיים ועשר שנים מפני שעשה אנגרייא בתלמידי חכמים שנאמר וירק את חניכיו ילידי ביתו (בראשית יד, יד),ושמואל אמר מפני שהפריז על מדותיו של הקב"ה שנאמר במה אדע כי אירשנה (בראשית טו, ח) ורבי יוחנן אמר שהפריש בני אדם מלהכנס תחת כנפי השכינה שנאמר תן לי הנפש והרכוש קח לך (בראשית יד, כא),וירק את חניכיו ילידי ביתו (בראשית יד, יד) רב אמר שהוריקן בתורה ושמואל אמר שהוריקן בזהב,שמנה עשר ושלש מאות (בראשית יד, יד) אמר רבי אמי בר אבא אליעזר כנגד כולם איכא דאמרי אליעזר הוא דחושבניה הכי הוי,ואמר רבי אמי בר אבא בן שלוש שנים הכיר אברהם את בוראו שנאמר עקב אשר שמע אברהם בקולי (בראשית כו, ה) חושבניה מאה ושבעין ותרין,ואמר רמי בר אבא | 32a. b Because he was occupied with lodging first /b and did not immediately perform the mitzva of circumcision, b as it is stated: “And it came to pass on the way at the lodging-place” /b (Exodus 4:24)., b Rabban Shimon ben Gamliel says: It was not Moses our teacher /b that b Satan wanted to kill, but rather, that infant /b who was not circumcised, b as it is stated: “Surely a bridegroom of blood are you to me” /b (Exodus 4:25). b Go out and see: Who /b does it make sense would be the one that b is called the bridegroom /b in this instance? b You must say this is the infant, /b since he is the one who entered the covet of Abraham by means of the circumcision., b Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, /b the destructive angels named b Af, /b meaning anger, b and Ḥeima, /b meaning wrath, b came and swallowed him, and only his legs were left /b outside. b Immediately, “Zipporah took a flint, and cut off the foreskin of her son” /b (Exodus 4:25), and b immediately “He let him alone” /b (Exodus 4:26)., b At that moment, Moses our teacher wanted to kill them, as it is stated: “Cease from anger [ i af /i ] and forsake wrath [ i ḥeima /i ]” /b (Psalms 37:8), which indicates that he wanted to harm them. b And there are those who say: He killed /b the angel named b Ḥeima, as it is stated: “Wrath is not in me” /b (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed Ḥeima? b Isn’t it written /b that Moses himself said much later: b “For I was in dread of the anger and wrath” /b (Deuteronomy 9:19)? The Gemara answers: b There are two /b types of b wrath. And if you wish, say /b that b the army of Ḥeima /b remained but not the angel itself., b It is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: Great is /b the mitzva of b circumcision, for there is no one who was engaged in mitzvot like Abraham our Patriarch, and /b yet b he was called wholehearted only due to /b the mitzva of b circumcision, as it is stated: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), b and it is written /b in the next verse: b “And I will make My covet between Me and you” /b (Genesis 17:2), and Abraham was then commanded with regard to circumcision. This indicates that he was not called wholehearted until he performed circumcision., b Alternatively, /b so b great is /b the mitzva of b circumcision that it is equal to all the mitzvot of the Torah, as it is stated /b at the giving of the Torah: b “For according to these words /b I have made a covet with you and with Israel” (Exodus 34:27), and “covet” refers to circumcision. b Alternatively, /b so b great is /b the mitzva of b circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, /b I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25), and the covet that exists day and night is the covet of circumcision, as it is always found on the person’s body.,The Gemara comments: b And /b this statement b disagrees /b with the words b of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, /b I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25). According to Rabbi Eliezer, the covet that exists day and night is the Torah, as it says: “You should contemplate it day and night” (Joshua 1:8)., b Rav Yehuda said /b that b Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), a sensation of b trembling seized him /b and b he said: Perhaps there is something disgraceful about me /b due to a transgression that I committed, and therefore I cannot be called complete. b When /b God b said to him: “And I will make My covet between Me and you” /b (Genesis 17:2), b his mind was set at ease, /b since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.,The Gemara expounds the verse b “and He brought him outside” /b (Genesis 15:5): Abraham b said before Him: Master of the Universe, I looked at my constellation and /b according to it b I /b will b have only one son, /b and a son has already been born to me, i.e., Ishmael. b He said to him: Emerge from your astrology /b because b there is no constellation for the Jewish people, /b as they are not subject to the influence of astrology., b Rabbi Yitzḥak said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: “With the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly” /b (II Samuel 22:26)., b Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, /b i.e., he will be successful, b as it is stated: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), b and it is written: “And you shall be the father of a multitude of nations” /b (Genesis 17:4)., b Rabbi /b Yehuda HaNasi b said: Anyone who divines, /b i.e., he guesses and looks for signs about the future, b the sign /b will injure b him, as it is stated: “For there is to him [ i lo /i ] divination with Jacob” /b (Numbers 23:23). The Gemara asks: b But it is written /b i lo /i b with /b the letters b i lamed alef /i , /b meaning “no divination,” as opposed to with the letters i lamed vav /i , meaning “there is to him divination.” The straightforward meaning of the verse is that there is no divination with regard to Jacob. b Rather, /b the reason that he will be injured is not based on the verse but rather b due to /b the concept of b measure for measure: /b Since he attempts to tell his fortune, it injures him., b Ahava, son of Rabbi Zeira, teaches: Any person who does not divine /b his future b is brought inside a partition /b close to God to a place b that even the ministering angels cannot enter inside, as it is stated: “For there is no divination with Jacob, neither is there any enchantment with Israel, /b now it is said to Jacob and Israel what has God wrought” (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels., b Rabbi Abbahu said /b that b Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt /b for b 210 years? Because he made a draft [ i angarya /i ] of Torah scholars, as it is stated: “He led forth his trained men, born in his house” /b (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars., b And Shmuel said: Because he greatly examined [ i hifriz /i ] the characteristics of the Holy One, Blessed be He, as it is stated: “Whereby shall I know that I shall inherit it?” /b (Genesis 15:8). b And Rabbi Yoḥa said: /b He was punished b because he distanced people from entering under the wings of the Divine Presence, as it is stated /b that the king of Sodom said to him: b “Give me the people and take the goods to yourself” /b (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.,The Gemara returns to discuss one of the verses cited previously: b “He led forth [ i vayyarek /i ] his trained men, born in his house” /b (Genesis 14:14). b Rav said: He showered them [ i horikan /i ] with Torah /b like someone who pours from one vessel into another, b and Shmuel said: He showered them [ i horikan /i ] with gold /b and gave them an abundance of money so that they would go to war with him.,The Torah states that he took b “eighteen and three hundred” /b (Genesis 14:14) men to war. b Rabbi Ami bar Abba said: Eliezer /b was b equivalent /b to b all of them. There are /b those b who say: /b Only b Eliezer is /b referred to here, b as the numerical value /b of the letters of his name b is this /b amount, i.e., 318., b And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: “Because [ i ekev /i ] Abraham hearkened to My voice” /b (Genesis 26:5). b The numerical value /b of the letters of the word i ekev /i is b 172, /b indicating that he observed the i halakha /i for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three., b And Rami bar Abba said /b in a similar manner: |
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40. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lawyers and legal system, capital cases Found in books: Hidary (2017) 128| 16a. big strongמתני׳ /strong /big בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בר"ה כל באי עולם עוברין לפניו כבני מרון שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם ובחג נידונין על המים:, big strongגמ׳ /strong /big הי תבואה אילימא הא תבואה דקיימא כל הני הרפתקי דעדו עלה אימת איתדון אלא תבואה דמזדרעא,למימרא דחד דינא מתדנא והתניא תבואה שאירע בה קרי או אונס קודם הפסח נידונית לשעבר לאחר הפסח נידונית להבא אדם שאירע בו קרי או אונס קודם יוה"כ נידון לשעבר לאחר יוה"כ נידון להבא,אמר רבא ש"מ תרי דיני מתדנא אמר אביי הלכך כי חזי אינש דמצלח זרעא אפלא ליקדים וליזרע חרפא דעד דמטי למדייניה קדים סליק,מני מתני' לא ר"מ ולא ר' יהודה ולא ר' יוסי ולא ר' נתן,דתניא הכל נידונים בר"ה וגזר דין שלהם נחתם ביוה"כ דברי ר"מ ר' יהודה אומר הכל נידונין בר"ה וגזר דין שלהם נחתם כל אחד ואחד בזמנו בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ,ר' יוסי אומר אדם נידון בכל יום שנאמר (איוב ז, יח) ותפקדנו לבקרים רבי נתן אומר אדם נידון בכל שעה שנא' (איוב ז, יח) לרגעים תבחננו,וכי תימא לעולם ר' יהודה היא וכי קתני מתניתין אגזר דין אי הכי קשיא אדם,אמר רבא האי תנא דבי ר' ישמעאל היא דתנא דבי ר' ישמעאל בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ וכי קתני מתני' אתחלת דין,אמר רב חסדא מ"ט דר' יוסי כדקאמר טעמיה ותפקדנו לבקרים אנן הכי קאמרינן מ"ט לא אמר כר' נתן בחינה עיוני בעלמא היא פקידה נמי עיוני בעלמא היא,אלא א"ר חסדא טעמיה דר' יוסי מהכא (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו,וא"ר חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר לעשות משפט עבדו ומשפט עמו ישראל מ"ט איבעית אימא לאו אורח ארעא למיתב מלכא אבראי ואיבעית אימא מקמי דליפוש חרון אף,א"ר יוסף כמאן מצלינן האידנא אקצירי ואמריעי כמאן כר' יוסי ואיבעית אימא לעולם כרבנן וכדר' יצחק דא"ר יצחק יפה צעקה לאדם בין קודם גזר דין בין לאחר גזר דין,תניא א"ר יהודה משום ר"ע מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה הוא אמר הקב"ה הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן,ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר,אמר רבי אבהו למה תוקעין בשופר של איל אמר הקדוש ברוך הוא תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם ומעלה אני עליכם כאילו עקדתם עצמכם לפני,(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין | 16a. strong MISHNA: /strong b At four times /b of the year b the world is judged: On Passover /b judgment is passed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on Rosh HaShana all creatures pass before Him like sheep [ i benei maron /i ], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” /b (Psalms 33:15); b and on the festival /b of i Sukkot /i b they are judged concerning water, /b i.e., the rainfall of the coming year., strong GEMARA: /strong The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: b Which grain /b is judged on Passover? b If we say /b it is b the grain that is /b presently b standing /b in the fields ready to be reaped between Passover and i Shavuot /i , b when was judgment passed with regard to all those events [ i harpatkei /i ] /b that already happened to the grain while it was growing in the winter? b Rather, /b the mishna must be referring to the b grain that will be sown /b over the coming year.,The Gemara asks further: b Is this to say that /b only b one judgment is passed /b concerning a particular crop, and no more? b But isn’t it taught /b in a i baraita /i : If b grain suffers an incident or accident before Passover, it was judged in the past, /b the previous Passover; if this occurs b after Passover, it was judged /b this Passover b for the future. /b And similarly, if b a person suffered an incident or accident before Yom Kippur, he was judged in the past, /b the previous Rosh HaShana; if this occurred b after Yom Kippur, he was judged /b this Rosh HaShana b for the future. /b , b Rava said: Learn from here /b that b two judgments are passed /b concerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. b Abaye said: Therefore, if a person sees that /b his b slow-growing crops, /b those that are sown at the beginning of the winter but ripen only in the spring or summer, b are doing well, he should quickly sow fast-growing crops, /b such as barley, which can be sown at the end of the winter and still ripen before Passover, b as before it is brought to judgment /b on the next Passover b it will already have /b successfully b grown, /b since he knows that this year’s crops were judged for a favorable yield.,The Gemara raises a question about the mishna: b Whose /b opinion is expressed in b the mishna? /b It is b not /b in accordance with the opinion of b Rabbi Meir, and not /b in accordance with the opinion of b Rabbi Yehuda, and not /b in accordance with the opinion of b Rabbi Yosei, and not /b in accordance with the opinion of b Rabbi Natan. /b ,The Gemara explains: b As it is taught /b in a i baraita /i : b All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its /b own b time: On Passover /b the sentence is sealed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur. /b , b Rabbi Yosei says: A person is judged every day, /b and not just once a year, b as it is stated: “You visit him every morning” /b (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. b Rabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment” /b (Job 7:18)., b And lest you say /b that b actually, /b the mishna b is /b taught in accordance with the opinion of b Rabbi Yehuda, and when the mishna is taught, /b it is taught with regard to b the sentence, /b and not the judgments, which are all passed on Rosh HaShana, b if so, /b it is b difficult /b with regard to b mankind, /b as the mishna should have stated that the sentence is sealed on Yom Kippur., b Rava said: The i tanna /i /b of the mishna b is /b a i tanna /i b from the school of Rabbi Yishmael, as /b a i tanna /i b from the school of Rabbi Yishmael taught: At four times /b of the year b the world is judged: On Passover concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught, /b it is taught with regard to b the beginning of the judgment /b process, i.e., the judgment of mankind is initially passed on Rosh HaShana., b Rav Ḥisda said: What is the reason for /b the opinion of b Rabbi Yosei? /b The Gemara is astonished by this question: Why ask about his reason? b He stated his reason, /b the verse that states: b “You visit him every morning.” /b The Gemara explains: b This is what we are saying: /b If Rabbi Yosei relies on this verse, b what is the reason that he did not state /b his opinion b in accordance with /b the opinion of b Rabbi Natan /b that a person is judged every hour? And if you say that he holds that the verse “You try him every moment” cannot serve as proof, because b trying merely /b indicates b examination /b and not actual judgment, then in the same way b visiting merely /b indicates b examination. /b If so, there is no clear proof from this verse., b Rather, Rav Ḥisda said: Rabbi Yosei’s reason is from here, /b another verse, which states: b “To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require” /b (I Kings 8:59), which indicates that the entire world is judged every day.,§ About this verse b Rav Ḥisda said: /b When b a king and a community /b are brought before God for judgment, b the king is brought in for judgment first, as it is stated: “To make the judgment of His servant,” /b and afterward: b “And the judgment of His people Israel.” What is the reason /b for this? b If you wish, say /b that it is b not proper conduct for the king to stand outside /b and wait for the trial of his subjects to come to an end. And b if you wish, say /b instead that the king is brought in first so that he may be judged b before /b God’s b anger intensifies /b due to the sins of the community, and consequently he may be saved from overly harsh judgment., b Rav Yosef said: In accordance with whose /b opinion b do we pray nowadays /b on a daily basis b for the sick and afflicted? /b The Gemara repeats the question: b In accordance with whose /b opinion? It is b in accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. b And if you wish, say /b that b actually, /b normative practice is even b in accordance with /b the opinion of b the Rabbis, /b who hold that one is judged only once a year, but b also in accordance with /b the opinion of b Rabbi Yitzḥak. As Rabbi Yitzḥak said: Crying /b out to God b is beneficial for a person both before /b his b sentence /b has been issued b and after /b his b sentence /b has been issued.,§ b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: For what /b reason did b the Torah say: Bring the i omer /i /b offering b on /b the second day of b Passover? /b It is b because Passover is the time of grain, /b the beginning of the grain harvest season, and therefore b the Holy One, Blessed be He, said: Bring the i omer /i /b offering b before Me on Passover so that the grain in the fields will be blessed for you. And for what /b reason did b the Torah say: Bring /b the offering of b the two loaves /b from the new wheat b on i Shavuot /i ? /b It is b because i Shavuot /i is the time of /b the b fruits /b that grow on b a tree, /b when it begins to ripen, and therefore b the Holy One, Blessed be He, said: Bring /b the offering of b the two loaves before Me on i Shavuot /i so that the fruits /b that grow on b a tree will be blessed for you. /b , b And for what /b reason did b the Torah say: Pour water /b onto the altar in the Temple b on the festival /b of i Sukkot /i ? b The Holy One, Blessed be He, said: Pour water before Me on the festival /b of i Sukkot /i b so that the rains of the year, /b which begin to fall after i Sukkot /i , b will be blessed for you. And recite before Me on Rosh HaShana /b verses that mention b Kingships, Remembrances, and i Shofarot /i : Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what /b will the remembrance rise? It will rise b with the i shofar /i . /b ,Similarly, b Rabbi Abbahu said: Why does one sound /b a blast b with a i shofar /i /b made b from a ram’s /b horn on Rosh HaShana? b The Holy One, Blessed be He, said: Sound /b a blast b before Me with a i shofar /i /b made b from a ram’s /b horn, b so that I will remember for you the binding of Isaac, son of Abraham, /b in whose stead a ram was sacrificed, b and I will ascribe it to you as if you had bound yourselves before Me. /b , b Rabbi Yitzḥak said: Why does one sound /b [ b i tokin /i /b ] a blast b on Rosh HaShana? /b The Gemara is astonished by the question: b Why do we sound /b a blast? b The Merciful One states /b in the verse: b “Sound [ i tiku /i ] /b a i shofar /i ” (Psalms 81:4). b Rather, /b the question is: b Why does one sound /b a staccato series of i shofar /i b blasts [ i terua /i ] /b in addition to a long continuous i shofar /i blast [ i tekia /i ]? The Gemara is still surprised by the question: b Sound a i terua /i ? The Merciful One states: /b “In the seventh month, in the first day of the month, shall be a solemn rest unto you, b a memorial proclaimed with the blast of horns [ i terua /i ]” /b (Leviticus 23:24). b Rather, /b Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: b Why does one sound /b a long, continuous i shofar /i b blast [ i tekia /i ] and /b then a staccato series of i shofar /i b blasts [ i terua /i ] /b while the congregation is still b sitting /b before the silent prayer, |
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41. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 232, 236| 32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו' | 32b. then if the judges b erred they should not /b need to b pay /b the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the i halakha /i , b all the more so that /b this b would lock the door in the face of /b potential b borrowers. /b If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., b Rava says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is stated b with regard to laws of fines, /b not standard cases of monetary law. b And the other /b sources, i.e., the mishna in tractate i Shevi’it /i and the i baraita /i , which do not require inquiry and interrogation, are stated b with regard to /b cases of b admissions and loans, /b in which there is cause to relax the procedures of deliberation, as explained., b Rav Pappa says: This and that, /b i.e., both the mishna here and the other sources, are stated b with regard to /b cases of b an admission and a loan. /b The distinction between them is that the mishna b here, /b which rules that cases of monetary law require inquiry and interrogation, is stated b with regard to /b a possibly b fraudulent trial, /b where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. b There, /b in the i baraita /i and in the mishna in tractate i Shevi’it /i , which do not require inquiry and interrogation, the ruling is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b ,This distinction is b in accordance with /b the statement b of Reish Lakish, as Reish Lakish raises a contradiction /b between two verses: It b is written /b in one verse: b “In justice shall you judge your neighbor” /b (Leviticus 19:15), b and /b it b is written /b in another verse: b “Justice, justice, shall you follow” /b (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: b How /b can b these /b texts be reconciled? b Here, /b this latter verse is stated b with regard to /b a possibly b fraudulent trial, /b where the court must take extra care to judge with justice; and b there, /b that former verse is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b , b Rav Ashi says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is b as we answered, /b i.e., in accordance with any one of the answers offered by the other i amora’im /i . And those b verses /b were not stated with regard to fraudulent trials; rather, b one /b is stated b with regard to judgment, /b in which the court must pursue justice extensively, b and one /b is stated b with regard to compromise. /b , b As it is taught /b in a i baraita /i : When the verse states: b “Justice, justice, shall you follow,” one /b mention of “justice” is stated b with regard to judgment and one /b is stated b with regard to compromise. How so? /b Where there are b two boats traveling on the river and they encounter each other, if both of them /b attempt to b pass, both of them sink, /b as the river is not wide enough for both to pass. If they pass b one after the other, both of them pass. And similarly, /b where there are b two camels who were ascending the ascent of Beit Ḥoron, /b where there is a narrow steep path, b and they encounter each other, if both of them /b attempt to b ascend, both of them fall. /b If they ascend b one after the other, both of them ascend. /b , b How /b does one decide which of them should go first? If there is one boat that is b laden and /b one boat b that is not laden, /b the needs of the one b that is not laden should be overridden due to /b the needs of the one b that is laden. /b If there is one boat that is b close /b to its destination b and /b one boat b that is not close /b to its destination, the needs of the one that is b close should be overridden due to /b the needs of the one b that is not close. /b If b both of them were close /b to their destinations, or b both of them were far /b from their destinations, b impose a compromise between them /b to decide which goes first, b and /b the owners of the boats b pay a fee to one other, /b i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the best, /b most prestigious, b court /b of the generation. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b ,The Sages b taught: /b When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces b the sound of a millstone in /b the city called b Burni, /b this is tantamount to announcing: b Week of the son, week of the son, /b i.e., there will be a circumcision. If one displays the b light of a lamp in /b the city called b Beror Ḥayil, /b this is tantamount to announcing: There is a wedding b feast there, /b there is a wedding b feast there. /b , b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the Sages to the academy /b where they are found. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ i Romi /i ], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ i gola /i ], /b i.e., Babylonia, b after Rabbi /b Yehuda HaNasi b to Beit She’arim, /b and b after the Sages /b in the time of the Temple b to the Chamber of Hewn Stone. /b ,§ The mishna teaches that in cases of b monetary law, /b the court b opens /b the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: b How do we say /b this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? b Rav Yehuda said: We say this to /b the witnesses: b Who says /b that the event occurred b as you said? /b Perhaps you erred?, b Ulla said to him: But /b by confronting the witnesses in this manner, b we silence them. /b The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: b And let them be silenced. Isn’t it taught /b in a i baraita /i ( i Tosefta /i 9:1): b Rabbi Shimon ben Eliezer says: /b In cases of capital law, the court b brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,The Gemara rejects this argument: b Are /b the i halakhot /i b comparable? There, /b where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses b are repressed by themselves, /b whereas b here, we repress them by /b direct b action, /b and that the court should not do., b Rather, Ulla says: We say this /b to the accused: b Do you have witnesses to determine /b that the witnesses who testified against you are b conspiring witnesses? Rabba said to him: But do we open /b the deliberations b with /b a claim to b acquit /b the accused b that is /b to b the liability of this /b one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: b But is /b this to b the liability of /b the witnesses? b But didn’t we learn /b in a mishna ( i Makkot /i 5b): b Conspiring witnesses are not killed /b for their testimony b until the verdict /b of the one concerning whom they testified b is issued? /b Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: b This /b is what b I say: If /b the accused b would be silent until his verdict is issued and /b then b brings witnesses and /b the court b determines them /b to be b conspiring /b witnesses, it will be found that the statement of the court b is /b to b the liability of this /b one, i.e., the witnesses. b Rather, Rabba says: We say to /b the accused: b Do you have witnesses to contradict them? /b If the first witnesses are contradicted as to the facts of the case, no one is liable., b Rav Kahana said: /b We say to the witnesses: b Based on your statements, so-and-so is acquitted. /b The court issues a i pro forma /i declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. b Abaye and Rava both say: We say to /b the accused: For example, b if you did not kill /b anyone, b do not fear /b the consequences of these proceedings, as you will be acquitted. b Rav Ashi says: /b The court announces: b Whoever knows /b of a reason b to acquit /b the accused b should come and teach /b this reason b concerning him. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the explanation b of Abaye and Rava. Rabbi /b Yehuda HaNasi b says: /b The priest administering the i sota /i rite to the i sota /i says to her: b “If no man has lain with you and if you have not gone astray /b to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery. |
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42. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 229, 256| 32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה | 32a. b I called you first, /b as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) b and I warned you about matters of the first: /b “of the first of your dough you shall set apart i ḥalla /i for a gift” (Numbers 15:20). b The soul that I have placed in you is called i ner /i : /b “The spirit of man is the lamp [ i ner /i ] of the Lord” (Proverbs 20:27), and b I warned you about matters of the /b Shabbat b lamp. If you fulfill these /b mitzvot, b fine, and if not, then I will take your soul. /b , b And, /b if so, b what is different during childbirth? /b Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. b Rava said: /b If b the ox fell, sharpen the knife /b to slaughter it. b Abaye said: /b If b the maidservant’s insolence abounds, she will be struck by a single blow /b as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. b Rav Ḥisda said: Leave the drunk, as /b he b falls on his own. /b Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. b Mar Ukva said: The shepherd is crippled, and the goats are running, /b and he cannot catch them. However, b next to the gate, /b he speaks harsh b words, and inside the pen /b he settles the b account. /b Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. b Rav Pappa said: At the entrance to the stores, /b during a time of prosperity, b brothers and loved ones abound. /b When a person is prospering ficially, everyone acts like his brother or friend. However, b at the gate of disgrace, /b during a time of loss and poverty, he has b no brothers and no loved ones; /b everyone abandons him.,And the Gemara asks: b And where /b are b men examined? /b When are men vulnerable to judgment and held accountable for their actions? b Reish Lakish said: When they are crossing a bridge. /b The Gemara wonders: Only when they are crossing b a bridge and at no other /b time? Rather, b say: /b Anything b like a bridge, /b any place where danger is commonplace. On a similar note, the Gemara relates: b Rav would not cross /b a river b in a ferry in which a gentile sat. He said /b to himself: b Perhaps a judgment will be reckoned with him, and I will be caught together with him /b when he is punished. Whereas, b Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. /b He settles his accounts with people from each nationality separately., b Rabbi Yannai would examine /b the ferry b and cross. /b The Gemara comments that b Rabbi Yannai /b acted b in accordance with his reasoning /b stated elsewhere, as b he said: A person should never stand in a place of danger saying that they /b on High b will perform a miracle for him, lest /b in the end b they do not perform a miracle for him. And, /b moreover, even b if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse /b that alludes to this? When Jacob said: b “I am not worthy of all the mercies, and of all the truth, /b which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that b Rabbi Zeira would not go out /b and walk b among the palm trees on a day when there was a southern wind /b blowing due to the fear that the trees might fall on him.,In a similar vein, b Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring /b proof of your b virtue and exempt yourself. /b It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. b Mar Ukva said: What is the verse /b that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, b if the fallen falls i mimenu /i ” /b (Deuteronomy 22:8). He explains: b i Mimenu /i , from him proof must be brought. /b When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. b The school of Rabbi Yishmael taught: /b What is the meaning of the phrase: b If the fallen falls from it? This /b person b was destined to fall /b from that roof b from the six days of Creation, /b it was ingrained into nature. b As, /b although b he did not /b yet b fall, the verse calls him fallen. Nevertheless, /b the owner of the house is indicted for this, as b merit is engendered by means of /b the b innocent and guilt by means of /b the b guilty. /b , b The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed /b by the courts b confess. /b Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When b a person goes out to the marketplace /b where there are fights and disputes, b he should consider himself as someone who has been handed over to a soldier [ i seradiyot /i ]. /b If b his head hurt, he should consider it as if they placed him in a chain [ i kolar /i ] /b around his neck. If b he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as /b with regard to b anyone who goes up to the gallows to be judged, if he has great advocates [ i peraklitin /i ], he is spared, and if not, he is not spared. /b , b And /b with regard to divine judgment, b these are a person’s advocates: Repentance and good deeds. /b The Gemara comments: b And even /b if there are b nine hundred ninety-nine asserting his guilt and /b only b one /b asserting his b innocence, he is spared, /b as b it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, /b I have found a ransom” (Job 33:23–24). b Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even /b if there are b nine hundred ninety-nine /b portions b within that same angel accusing /b him, b and one /b portion asserting b his innocence, he is spared, as it stated: “An advocate, one among a thousand.” /b Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., b The Sages taught /b in a i baraita /i : b For three transgressions women die in childbirth [ i yoledot /i ]. Rabbi Elazar /b has a different version and b says /b that b women die /b when they are b young [ i yeladot /i ]. /b These transgressions are those enumerated in the mishna: The i halakhot /i of a menstruating woman, i ḥalla /i , and Shabbat lights. b Rabbi Aḥa says /b they are punished b for the sin of laundering their children’s feces /b from clothing b on Shabbat. And some say: Because they call the Holy Ark /b simply b ark. /b ,Similarly, b we learned /b in a i baraita /i that b Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ i amei ha /i ’ i aretz /i ] die /b young (Rav Ya’akov Emden): b Because they call the Holy Ark /b simply b ark, and because they call the synagogue the house of the people. It was taught /b in a i baraita /i that b Rabbi Yosei says: Three crucibles /b potentially leading to b death were created in the woman, and some say: Three accelerants of death. /b They are: b Menstruation, i ḥalla /i , and lighting the Shabbat lights. /b The Gemara explains that b one /b version, accelerants of death, is b in accordance with /b the opinion of b Rabbi Elazar, /b who said that women die young. b And /b the other b one, /b crucibles of death, is b in accordance with /b the opinion of b the Rabbis, /b who said that women die in childbirth.,Similarly, b it was taught /b in a i baraita /i that b Rabbi Shimon ben Gamliel says: The i halakhot /i of consecrated items, i terumot /i , and tithes are themselves /b the b essence of Torah /b and are extremely severe, |
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43. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 226, 227| 52b. אין פודין את השבויין יותר על כדי דמיהם מפני תקון העולם הא בכדי דמיהן פודין אע"ג דפרקונה יותר על כתובתה,ורמינהי נשבית והיו מבקשין ממנו עד עשרה בכתובתה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה ר"ש בן גמליאל אומר אם היה פרקונה כנגד כתובתה פודה אם לאו אינו פודה,רבן שמעון בן גמליאל תרי קולי אית ליה:,לקתה חייב לרפאותה: תנו רבנן אלמנה ניזונת מנכסי יתומין וצריכה רפואה הרי היא כמזונות רבן שמעון בן גמליאל אומר רפואה שיש לה קצבה נתרפאת מכתובתה שאין לה קצבה הרי היא כמזונות,אמר רבי יוחנן עשו הקזת דם בארץ ישראל כרפואה שאין לה קצבה קריביה דרבי יוחנן הוה להו איתת אבא דהות צריכה רפואה כל יומא אתו לקמיה דר' יוחנן אמר להו איזילו קוצו ליה מידי לרופא,אמר רבי יוחנן עשינו עצמינו כעורכי הדיינין מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר (ישעיהו נח, ז) ומבשרך לא תתעלם ולבסוף סבר אדם חשוב שאני:, big strongמתני׳ /strong /big לא כתב לה בנין דכרין דיהוו ליכי מינאי אינון ירתון כסף כתובתיך יתר על חולקהון דעם אחוהון חייב שהוא תנאי ב"ד בנן נוקבן דיהוין ליכי מינאי יהוין יתבן בביתי ומיתזנן מנכסי עד דתלקחון לגוברין חייב שהוא תנאי בית דין,את תהא יתבא בביתי ומיתזנא מנכסי כל ימי מיגר אלמנותיך בביתי חייב שהוא תנאי בית דין כך היו אנשי ירושלים כותבין אנשי גליל היו כותבין כאנשי ירושלים אנשי יהודה היו כותבין עד שירצו היורשין ליתן לך כתובתיך לפיכך אם רצו יורשין נותנין לה כתובתה ופוטרין אותה:, big strongגמ׳ /strong /big אמר רבי יוחנן משום רבי שמעון בן יוחאי מפני מה התקינו כתובת בנין דכרין כדי שיקפוץ אדם ויכתוב לבתו כבנו,ומי איכא מידי דרחמנא אמר ברא לירות ברתא לא תירות ואתו רבנן ומתקני דתירות ברתא,הא נמי דאורייתא הוא דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים בשלמא בנים בידיה קיימי אלא בנתיה מי קיימן בידיה,הא קא משמע לן דנלבשה וניכסה וניתיב לה מידי כי היכי דקפצי עלה ואתו נסבי לה ועד כמה אביי ורבא דאמרי תרוייהו עד לעישור נכסי,ואימא דאב לירות דבעל לא לירות אם כן אב נמי מימנע ולא כתב,ואימא היכא דכתב אב לכתוב בעל היכא דלא כתב אב לא לכתוב בעל לא פלוג רבנן,בת בין הבנים נמי תירות כנחלה שויוה רבנן,בת בין הבנות תירות לא פלוג רבנן ותיגבי ממטלטלי ככתובה שויוה רבנן,תטרוף ממשעבדי ירתון תנן ואימא אף על גב דליכא מותר דינר במקום דקא מיעקרא נחלה דאורייתא לא תקינו רבנן,רב פפא איעסק ליה לבריה בי אבא סוראה אזיל למיכתב לה כתובתה שמע יהודה בר מרימר נפק אתא איתחזי ליה כי מטו לפיתחא הוה קא מפטר מיניה אמר ליה ניעול מר בהדאי | 52b. b One does not redeem captives at more than their value. /b This policy is b for the betterment of the world, /b because if captives are ransomed at exorbitant prices, this will encourage their captors to kidnap more people. The Gemara notes: This implies that if the captors seek a ransom b in /b accordance with b their /b actual b value one does redeem /b captives, b even though /b this includes a case where a woman’s b redemption /b is b more than her marriage contract. /b , b And /b the Gemara b raises a contradiction /b from a different i baraita /i , which states: If b she was taken captive and /b the captors b were seeking from /b her husband a ransom of b up to ten times the value of her marriage contract, /b on the b first occasion /b he must b redeem /b her. b From this /b point b forward, /b if he b wants /b to b he redeems /b her, but if he does not b want /b to redeem her, b he does not /b have to b redeem /b her. b Rabban Shimon ben Gamliel says: If /b the price of b her ransom was equal to her marriage contract he redeems /b her. b If not, /b i.e., the price of her ransom was greater than the sum of money guaranteed to her in her marriage contract upon divorce or the death of her husband, b he does not /b have to b redeem /b her. He can suffice with paying her marriage contract.,The Gemara answers: b Rabban Shimon ben Gamliel is of /b the opinion that there are b two leniencies /b with regard to the i halakhot /i of redemption. First, he maintains that one does not pay more than the general ransom given for such a captive, and second, a husband does not have to pay more than the sum of his wife’s marriage contract.,§ The mishna taught (51a) that if a woman b was struck /b with illness, her husband is b obligated to heal her, /b i.e., to pay for her medical expenses. b The Sages taught /b in a i baraita /i : In the case of b a widow /b who b is sustained from the property of /b the b orphans and who requires medical treatment, /b her medical needs b are like /b her b sustece, /b and the orphans must bear the costs. b Rabban Shimon ben Gamliel /b disagrees and b says: /b With regard to b treatment that has a fixed /b cost, she b is healed from her marriage contract, /b i.e., the amount is subtracted from her marriage contract. If it is a treatment b that does not have a fixed /b cost, b it is /b considered b like sustece. /b , b Rabbi Yoḥa said: /b The Sages b established /b that b in Eretz Yisrael, bloodletting /b is considered b like a treatment that does not have a fixed /b cost, and therefore the heirs must pay for that treatment. The Gemara relates: b The relatives of Rabbi Yoḥa had /b to take care of the b wife of their father, who required treatment every day, /b and therefore her medical expenses were high. b They came before Rabbi Yoḥa /b to ask him what to do. b He said to them: Go /b and b fix /b a lump b sum with the doctor /b for his services. The treatment would then be considered as having a fixed cost, which is deducted from the marriage contract.,Later b Rabbi Yoḥa said /b in regret: b We have made ourselves like legal advisors, /b who help people with their legal claims. The Gemara asks: b At the outset, what did he hold and ultimately, what did he hold? /b The Gemara explains: b At the outset he held /b that one should act in accordance with the verse b “and that you do not hide yourself from your own flesh” /b (Isaiah 58:7), which indicates that one must help his relatives. b And ultimately he held /b that b an important person is different. /b If a man of stature offers assistance to his family in a manner that causes a loss to another individual, it appears as though he were unfairly favoring his relatives., strong MISHNA: /strong If the husband b did not write for her /b in her marriage contract: Any b male children you will have from me will inherit the money of your marriage contract in addition to their portion /b of the inheritance b that /b they receive together b with their brothers, /b he b is /b nevertheless b obligated /b as though he had written it, b as it is a stipulation of the court /b and therefore takes effect even if it is not explicitly stated. Likewise, if he omitted from the marriage contract the sentence: Any b female children you will have from me will sit in my house and be sustained from my property until they are taken by men, /b i.e., until they are married, he b is /b nevertheless b obligated /b as though he had written it, b as it /b too b is a stipulation of the court. /b ,Similarly, if he omitted from the marriage contract the clause: b You will sit in my house and be sustained from my property all the days you live /b as b a widow in my house, /b he b is /b nevertheless b obligated /b as though he had written it, b as it is a stipulation of the court. /b The mishna comments: b The residents of Jerusalem would write in this manner, /b that a widow may remain in her husband’s house throughout her widowhood, and b the residents of the Galilee would write /b in this manner as well, b like the inhabitants of Jerusalem. /b In contrast, b the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her, /b and she must find her own living arrangements and provide for herself., strong GEMARA: /strong b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: For what reason did /b the Sages b enact the marriage document concerning male children? /b It was enacted b so that a man will /b be willing to b take the initiative and write /b an agreement to give b his daughter /b a dowry b as /b large as the portion of his possessions that b his son /b will receive as an inheritance. The marriage document concerning male children ensures that even if one’s daughter dies and her husband inherits her possessions, the dowry will eventually be inherited by her sons when her husband dies. Since the father of the bride knows that his grandchildren will inherit the dowry, he will give a larger dowry.,The Gemara asks: b And is there anything /b that justifies a situation b where the Merciful One says /b that b the son inherits /b and b the daughter does not inherit, and /b yet b the Sages came and enacted that the daughter should inherit? /b The practical effect of their decree is that daughters receive a significant portion of their father’s estate, just like sons.,The Gemara answers: b This also /b applies b by Torah /b law, b as it is written: “Take wives for yourselves and bear sons and daughters, and take wives for your sons, and give your daughters to husbands” /b (Jeremiah 29:6). This verse requires clarification. b Granted, sons are in his hands, /b i.e., a father can select wives for them, b but daughters, are they in his power /b that he can select husbands for them? It is not the manner of a woman or her family to court a man.,Rather, the verse b teaches us this, that /b the father b should dress her and cover her and give her something, /b i.e., property, b so that /b men b will take the initiative with her and come /b to b marry her. /b When the verse instructs fathers to marry off their daughters, it means that they must make efforts to ensure this outcome, including bestowing a dowry. The Gemara asks: b And up to how much /b must a father give his daughters? b Abaye and Rava both say: Up to one-tenth /b of one’s b property /b should be handed over to his daughter for her dowry.,The Gemara asks: b But /b if this is the reason for the institution of the marriage document concerning male children, b say that /b it is only the portion b the /b bride’s b father /b gave as a dowry that her sons b should inherit, /b but the money b the husband /b guarantees to pay his wife, they b should not inherit. /b The Gemara answers: b If so, /b the bride’s b father will also refrain /b from b writing /b a large dowry. If his daughter’s sons will not inherit the husband’s portion of the marriage contract, her father will be reluctant to give generously himself.,The Gemara continues to ask: b But /b if the concern is that the father will not give, b say /b that in a case b where /b the b father wrote /b a large dowry for his daughter, b let /b the b husband /b also b write /b the stipulation in the marriage document concerning male children, and b when /b the b father did not write /b a large dowry, b let /b the b husband not write /b this stipulation. The Gemara replies: b The Sages did not distinguish /b between these cases. Although the main purpose of their enactment was to encourage fathers to provide their daughters with generous dowries, the Sages applied their decree equally to all women, even when the father failed to do so.,The Gemara poses another question: If the aim is to ensure that the money of the marriage contract will remain with the woman’s descendants, in a case when one has b a daughter /b from one woman b among /b his b sons /b from another woman, the daughter should b likewise inherit /b her mother’s dowry. Why do only male children inherit their mother’s dowry? The Gemara responds: b The Sages established /b this enactment as b similar to /b the i halakha /i of b inheritance: /b Just as a regular inheritance belongs to sons and not daughters, the same applies to the marriage document concerning male children.,The Gemara continues to inquire: Why shouldn’t one at least say that b a daughter among daughters should inherit? /b If he had a daughter from this wife, and his other children are also daughters, in which case all the daughters divide the inheritance, the daughters of each wife should receive the portion her maternal grandfather gave to her mother. The Gemara again answers: b The Sages did not distinguish /b between these cases when establishing their decree. The Gemara further asks: b And let /b the marriage document concerning male children b be collected /b even b from movable property, /b if that is all the father possesses. The Gemara replies: b The Sages established /b this enactment as b similar to /b a regular b marriage contract, /b which can be collected only from land.,The Gemara poses yet another question: b Let it be collected /b even b from liened /b property, i.e., property the father sold after he wrote the marriage contract. The Gemara answers that b we learned /b in the mishna: b Will inherit, /b and one’s heirs do not inherit property that he has sold. The Gemara asks: b But /b if this is the reason for this enactment, b say /b that it should apply b even though there is no more /b than b a dinar /b beyond the value of the marriage contract that the father b left over /b in his estate. The Sages stated that if no property is left for the inheritance, all the sons share the inheritance equally, in accordance with Torah law. The Gemara answers: b In a case where /b their decree b would /b entirely b uproot /b the i halakha /i of b inheritance by Torah /b law, b the Sages did not enact /b the marriage document concerning male children.,The Gemara relates: b Rav Pappa, /b having b arranged for his son /b to marry into b the family /b of b Abba of Sura, went /b to supervise b the writing of /b the bride’s b marriage contract. Yehuda bar Mareimar heard /b that Rav Pappa was coming, and b came out /b to b present himself before him, /b in honor of his arrival. b When they came to the entrance /b of Abba of Sura’s house, Yehuda bar Mareimar b took his leave of him, /b as he did not wish to enter. Rav Pappa b said to him: Let the Master enter /b inside b with me. /b |
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| 44. Shenoute, The Lord Thundered, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 223 |
45. Anon., Exodus Rabbah, 5.8, 15.12, 18.5, 43.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, roman court system Found in books: Hidary (2017) 241, 242, 256, 258, 260| 5.8. וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, חֲבִיבָה מִילָה שֶׁלֹא נִתְלָה משֶׁה עָלֶיהָ אֲפִלּוּ שָׁעָה אַחַת, לְפִיכָךְ כְּשֶׁהָיָה בַּדֶּרֶךְ וְנִתְעַסֵּק בַּמָּלוֹן וְנִתְעַצֵּל לָמוּל לֶאֱלִיעֶזֶר בְּנוֹ, מִיָּד וַיִּפְגְּשֵׁהוּ ה' וַיְבַקֵּשׁ הֲמִיתוֹ. אַתְּ מוֹצֵא מַלְאָךְ שֶׁל רַחֲמִים הָיָה וְאַף עַל פִּי כֵן וַיְבַקֵּשׁ הֲמִיתוֹ. וַתִּקַּח צִפֹּרָה צֹר, וְכִי מִנַּיִן יָדְעָה צִפּוֹרָה שֶׁעַל עִסְקֵי מִילָה נִסְתַּכֵּן משֶׁה, אֶלָּא בָּא הַמַּלְאָךְ וּבָלַע לְמשֶׁה מֵרֹאשׁוֹ וְעַד הַמִּילָה. כֵּיוָן שֶׁרָאֲתָה צִפּוֹרָה שֶׁלֹא בָּלַע אוֹתוֹ אֶלָּא עַד הַמִּילָה הִכִּירָה שֶׁעַל עִסְקֵי הַמִּילָה הוּא נִיזֹּק, וְיָדְעָה כַּמָּה גָדוֹל כֹּחַ הַמִּילָה שֶׁלֹא הָיָה יָכוֹל לְבָלְעוֹ יוֹתֵר מִכָּאן, מִיָּד וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו, וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי, אָמְרָה חֲתָנִי תִּהְיֶה אַתָּה נָתוּן לִי בִּזְכוּת דָּמִים הַלָּלוּ שֶׁל מִילָה, שֶׁהֲרֵי קִיַּמְתִּי הַמִּצְוָה, מִיָּד וַיִּרֶף הַמַּלְאָךְ מִמֶּנּוּ. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת, אָמְרָה כַּמָּה גָּדוֹל כֹּחַ הַמִּילָה שֶׁחֲתָנִי הָיָה חַיָּב מִיתָה שֶׁנִּתְעַצֵּל בְּמִצְוַת הַמִּילָה לַעֲשׂוֹתָהּ, וְלוּלֵי הִיא לֹא נִצָּל. 15.12. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, רַבִּי מֵאִיר אוֹמֵר לִי וְלָכֶם הִיא הַגְּאֻלָּה, כִּבְיָכוֹל אֲנִי נִפְדֵיתִי עִמָּכֶם, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְקִבְעוּ הַחֹדֶשׁ הַזֶּה לִי וְלָכֶם, שֶׁאֲנִי רוֹאֶה דַּם הַפֶּסַח וּמְכַפֵּר עֲלֵיכֶם, שֶׁנֶּאֱמַר: דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּתְהֵא שִׂמְחַתְכֶם שְׁלֵמָה, אֲפִלּוּ מִי שֶׁהוּא עָנִי. שֶׂה תָמִים זָכָר בֶּן שָׁנָה, שֶׂה, בִּשְׁבִיל (בראשית כב, ח): אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה וגו'. תָּמִים, לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. זָכָר, שֶׁהוּא הוֹרֵג כָּל בְּכוֹרֵיהֶם שֶׁל מִצְרַיִם וְחָס עַל בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, כְּשֵׁם שֶׁאֲנִי הוֹרֵג הָאָדָם וְהַבְּהֵמָה הַשְּׁבִי וְהַשִּׁפְחָה, כָּךְ רְשׁוּת בְּיֶדְכֶם לִטֹּל מִכָּל מָקוֹם שֶׁאַתֶּם רוֹצִים וְיִהְיוּ מְשַׁמְרִין אוֹתוֹ, שֶׁהוּא לָכֶם שִׂמְחָה [נסחה אחרת: שמירה] גְּדוֹלָה, שֶׁנֶּאֱמַר: וְהָיָה לָכֶם לְמִשְׁמֶרֶת. וְשַׁחֲטוּ אוֹתוֹ, אַתֶּם שׁוֹחֲטִים פֶּסַח וַאֲנִי שׁוֹחֵט בְּכוֹרִים. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזֹת, שֶׁאֲנִי פּוֹסֵחַ וּמֵגֵן עֲלֵיכֶם. וְיִהְיוּ זְהִירִין בּוֹ, שֶׁבַּלַּיְלָה הוּא נֶאֱכָל, שֶׁנֶּאֱמַר: וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ, בִּשְׁבִיל אַבְרָהָם שֶׁהִצַּלְתִּיו מִכִּבְשַׁן הָאֵשׁ. וּמַצּוֹת, בִּשְׁבִיל שָׂרָה שֶׁעָשְׂתָה לְמַלְאֲכֵי הַשָּׁרֵת עֻגוֹת וְלֹא טָעֲמוּ לֶחֶם. מְרֹרִים, בִּשְׁבִיל יַעֲקֹב, שֶׁכְּשֵׁם שֶׁנִּרְדְּפוּ בָּנָיו בְּמִצְרַיִם כָּךְ רְדָפוֹ עֵשָׂו. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר, כְּשֵׁם שֶׁאֵינִי מְשַׁיֵּר נְשָׁמָה בִּבְכוֹרֵי מִצְרַיִם, כָּךְ לֹא תוֹתִירוּ מִמֶּנוּ עַד בֹּקֶר. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבָנָיו הֱיוּ יוֹדְעִים שֶׁאֲנִי דָן דִּינֵי נְפָשׁוֹת וּמְחַיֵּב, הַקְרִיבוּ לִי דּוֹרוֹן שֶׁאִם תַּעֲלוּ לְפָנַי לַבִּימָה שֶׁאַעֲבִיר אִילוֹגִין שֶׁלָּכֶם לְאַחֵר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּדִינֵי נְפָשׁוֹת אֲנִי מִתְעַסֵּק וּמוֹדִיעַ אֲנִי הֵיאַךְ אֲנִי חָס עֲלֵיכֶם בְּרַחֲמִים בְּדַם פֶּסַח וּבְדַם מִילָה, וַאֲנִי מְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהָעֲבָרָה שֶׁאֲנִי עוֹבֵר קָשָׁה הִיא, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, וְכֵן יִשְׂרָאֵל אוֹמֵר (תהלים ט, י): וִיהִי ה' מִשְׁגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה. 18.5. דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, אָמַר דָּוִד (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל נִזְכֶּרֶת אֲנִי אֶת הַשְּׁבָרִים שֶׁהָיִיתָ שׁוֹבֵר אֶת הָאוֹיְבִים בַּעֲבוּרִי בַּלַּיְלָה. וְאֵין נְגִינָתִי אֶלָּא לְשׁוֹן שֶׁבֶר, כְּמָה דְאַתְּ אָמַר (איכה ג, סג): אֲנִי מַנְגִינָתָם, וְאוֹמֵר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. בָּא עָלֵינוּ סַנְחֵרִיב שָׁבַרְתָּ אוֹתוֹ בַּלַּיְלָה, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר, אָמַר רַבִּי נְחֶמְיָה בּוֹא וּרְאֵה אַהֲבָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, שֶׁהֲרֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵן גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ עֲשָׂאָן הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרִין לְיִשְׂרָאֵל, וּמִי הֵם מִיכָאֵל וְגַבְרִיאֵל, שֶׁנֶּאֱמַר (ישעיה סב, ו): עַל חוֹמֹתַיִךְ יְרוּשָׁלָיִם הִפְקַדְתִּי שֹׁמְרִים, וְכֵיוָן שֶׁבָּא סַנְחֵרִיב מִיכָאֵל יָצָא וְהִכָּה בָהֶם, וְגַבְרִיאֵל הִצִּיל בְּמִצְוָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲנַנְיָה וַחֲבֵרָיו. לָמָּה כָךְ, אֶלָּא תְּנָאִין עָשָׂה עִמָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵימָתַי, כְּשֶׁבִּקֵּשׁ לֵירֵד לְהַצִּיל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ אָמְרוּ מִיכָאֵל וְגַבְרִיאֵל לְפָנָיו אָנוּ יוֹרְדִין לְהַצִּיל אוֹתוֹ, אָמַר לָהֶם אִלּוּ יָרַד לְשֵׁם אֶחָד מִכֶּם לַכִּבְשָׁן אַתֶּם הֱיִיתֶם מַצִּילִין אוֹתוֹ, אֶלָּא לִשְׁמִי יָרַד וַאֲנִי יוֹרֵד וּמַצִּילוֹ, שֶׁנֶּאֱמַר (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים, אֶלָּא אֶתֵּן לָכֶם זְמַן אֵימָתַי תֵּרְדוּ עַל שֶׁנִּזְדַּקַּקְתֶּם לְהַצִּילוֹ לִכְבוֹד שְׁמִי, אַתָּה מִיכָאֵל עַל מַחֲנֵה אַשּׁוּר, וְאַתָּה גַּבְרִיאֵל עַל מַחֲנֵה כַּשְׂדִּים. כֵּיוָן שֶׁיָּרַד גַּבְרִיאֵל לְהַצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, גָּזַר לָאֵשׁ וְיָצָא וְלִהַט כָּל אוֹתָן שֶׁהִשְׁלִיכוּ אוֹתָן, שֶׁנֶּאֱמַר (דניאל ג, כב): גֻּבְרַיָא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וגו'. וְיֵשׁ אוֹמְרִים אַרְבַּע אֻמּוֹת מֵתוּ שָׁם, בָּרִאשׁוֹנָה כְּתִיב (דניאל ג, ג): בֵּאדַיִן מִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא סְגָנַיָא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא, וְכָאן חָסְרוּ אַרְבַּע, שֶׁנֶּאֱמַר (דניאל ג, כז): וּמִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא, לְפִיכָךְ אָמַר חֲנַנְיָה (תהלים קיז, א): הַלְלוּ אֶת ה' כָּל גּוֹיִם. מִישָׁאֵל אָמַר (תהלים קיז א): שַׁבְּחוּהוּ כָּל הָאֻמִּים. וַעֲזַרְיָה אָמַר (תהלים קיז, ב): כִּי גָבַר עָלֵינוּ חַסְדּוֹ. הַמַּלְאָךְ אוֹמֵר (תהלים קיז ב): וֶאֱמֶת ה' לְעוֹלָם, אֱמֶת מַה שֶּׁאָמַר לִי כְּשֶׁיָּרַדְתִּי לְהַצִּיל אַבְרָהָם, וְכֵן מִיכָאֵל עָשָׂה מַה שֶּׁאָמַר לוֹ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה', תָּנָא כֻּלָּן פּוֹלֶמַרְכִין וְדֻכָּסִין הָיוּ שׁוֹתִין יַיִן וְהִנִּיחוּ קַנְקַנֵּיהֶם מֻשְׁלָכִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְסַנְחֵרִיב אַתָּה עָשִׂיתָ שֶׁלָּךְ, שֶׁנֶּאֱמַר (מלכים ב יט, כג): בְּיַד מַלְאָכֶיךָ חֵרַפְתָּ, אַף אֲנִי בְּיַד מַלְאָכִי, מֶה עָשָׂה לוֹ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד כִּיקוֹד אֵשׁ. מַהוּ וְתַחַת כְּבֹדוֹ, שֶׁשָֹּׂרַף גּוּפָן מִבִּפְנִים וְהִנִּיחַ בִּגְדֵיהֶם מִבַּחוּץ, שֶׁכְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ, וְלָמָּה הִנִּיחַ בִּגְדֵיהֶם, אֶלָּא שֶׁהָיוּ בָּנָיו שֶׁל שֵׁם, שֶׁנֶּאֱמַר (בראשית י, כב): בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חַיָּב אֲנִי לְשֵׁם אֲבִיהֶם שֶׁנָּטְלוּ הוּא וְיֶפֶת בִּגְדֵיהֶם וְכִסּוּ עֶרְוַת אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית ט, כג): וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִֹּׂמְלָה, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִיכָאֵל הַנַּח בִּגְדֵיהֶן וּשְׂרֹף נִשְׁמָתָן, מַה כְּתִיב שָׁם (מלכים ב יט, לה): וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים, הֲדָא הוּא דִכְתִיב (תהלים קא, ח): לַבְּקָרִים אַצְמִית כָּל רִשְׁעֵי אָרֶץ, וְהָיוּ יִשְׂרָאֵל וְחִזְקִיָּהוּ יוֹשְׁבִין וְאוֹמְרִין אֶת הַהַלֵּל, שֶׁהָיָה לַיִל שֶׁל פֶּסַח וְהָיוּ מִתְיָרְאִים לוֹמַר עַכְשָׁו יְרוּשָׁלַיִם מִתְכַּבֶּשֶׁת בְּיָדוֹ, כֵּיוָן שֶׁהִשְׁכִּימוּ בַבֹּקֶר לַעֲמֹד וְלִקְרוֹת קְרִיאַת שְׁמַע וּלְהִתְפַּלֵּל, מָצְאוּ אוֹיְבֵיהֶם פְּגָרִים מֵתִים, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִישַׁעְיָה (ישעיה ח, ג): קְרָא שְׁמוֹ מַהֵר שָׁלָל חָשׁ בַּז, וּמִהֵר לָבֹז שְׁלָלָם. וְהָאֶחָד קָרָא שְׁמוֹ (ישעיה ז, יד): עִמָּנוּאֵל, לוֹמַר שֶׁאֲנִי עִמּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לב, ח): עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹהֵינוּ, וּכְשֵׁם שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה בְּיַד מִיכָאֵל וְגַבְרִיאֵל, כֵּן לֶעָתִיד לָבֹא יַעֲשֶׂה עַל יְדֵיהֶם, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, זֶה מִיכָאֵל וְגַבְרִיאֵל. וְרַבֵּנוּ הַקָּדוֹשׁ אוֹמֵר זֶה מִיכָאֵל לְעַצְמוֹ, שֶׁנֶּאֱמַר (דניאל יב, א): וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל הָעֹמֵד עַל בְּנֵי עַמֶּךָ, שֶׁהוּא תּוֹבֵעַ צְרָכֵיהֶן שֶׁל יִשְׂרָאֵל וּמְדַבֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (זכריה א, יב): וַיַּעַן מַלְאַךְ ה' וַיֹּאמַר ה' צְבָאוֹת עַד מָתַי אַתָּה לֹא תְרַחֵם אֶת יְרוּשָׁלָיִם, וְאוֹמֵר (דניאל י, כא): וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל אֵלֶּה כִּי אִם מִיכָאֵל שַׂרְכֶם, אָמַר רַבִּי יוֹסֵי לְמָה מִיכָאֵל וְסמא"ל דּוֹמִין לְסָנֵיגוֹר וְקָטֵיגוֹר עוֹמְדִין בַּדִּין, זֶה מְדַבֵּר וְזֶה מְדַבֵּר, גָּמַר זֶה דְּבָרָיו וְזֶה דְּבָרָיו, יָדַע אוֹתוֹ הַסְּנֵיגוֹר שֶׁנָּצַח הִתְחִיל מְשַׁבֵּחַ אֶת הַדַּיָּין שֶׁיּוֹצִיא אִיפוֹפָסִין. בִּקֵּשׁ אוֹתוֹ קָטֵיגוֹר לְהוֹסִיף דָּבָר, אָמַר לוֹ הַסָּנֵיגוֹר הַחֲרֵשׁ וְנִשְׁמַע מִן הַדַּיָּן. כָּךְ מִיכָאֵל וְסמא"ל עוֹמְדִים לִפְנֵי הַשְּׁכִינָה וְהַשָֹּׂטָן מְקַטְרֵג וּמִיכָאֵל מְלַמֵּד זְכוּתָן שֶׁל יִשְׂרָאֵל, וְהַשָֹּׂטָן בָּא לְדַבֵּר וּמִיכָאֵל מְשַׁתְּקוֹ, לָמָּה, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ, הֱוֵי (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עַל נֵס שֶׁל חִזְקִיָּהוּ. דָּבָר אַחֵר, אֶזְכְּרָה נְגִינָתִי, נִזְכַּר אֲנִי מַה שֶּׁעָשִׂיתָ לָנוּ בְּמִצְרַיִם, וּמְנַגְנִין שֶׁעָשִׂיתָ לְמִצְרַיִם, הֵיאַךְ מִתְּחִלָּה כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא הַמַּכּוֹת עַל הַמִּצְרִים, מַכַּת בְּכוֹרוֹת אָמַר לְהָבִיא תְּחִלָּה, שֶׁנֶּאֱמַר (שמות ד, כג): הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ. הִתְחִיל אוֹמֵר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אָבִיא עָלָיו מַכַּת בְּכוֹרוֹת תְּחִלָּה מְשַׁלְּחָן, אֶלָּא מֵבִיא אֲנִי עָלָיו מַכּוֹת אַחֵרוֹת [תחלה] וּבְעֵקֶב זֹאת אֲנִי מֵבִיא אֶת כֻּלָּן, שֶׁנֶּאֱמַר: וַה' הִכָּה כָל בְּכוֹר, לְפִיכָךְ דָּוִד מְקַלֵּס (תהלים צ, יא): מִי יוֹדֵעַ עֹז אַפֶּךָ, מִי יוֹדֵעַ נַגְנִין שֶׁלְּךָ שֶׁאַתָּה עוֹשֶׂה בַּיָּם, שֶׁנֶּאֱמַר (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נוֹדָעוּ, דְּבָרִים שֶׁאַתָּה עוֹשֶׂה בְּעָקֵב מִי יוֹדֵעַ. 43.5. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, פֶּתַח שֶׁל תְּשׁוּבָה פָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, בְּסִינַי לְמשֶׁה, בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל הָיָה משֶׁה מְפַיֵּס אֶת הָאֱלֹהִים וְלֹא הָיָה שׁוֹמֵעַ לוֹ, אָמַר לוֹ אֶפְשָׁר שֶׁלֹא נַעֲשֶׂה בָּהֶם מִדַּת הַדִּין עַל שֶׁבִּטְלוּ אֶת הַדִּבּוּר, אָמַר משֶׁה רִבּוֹן הָעוֹלָם כָּךְ אָמַרְתָּ בְּסִינַי אָנֹכִי ה' אֱלֹהֶיךָ, אֱלֹהֵיכֶם לֹא נֶאֱמַר, לֹא לִי אָמַרְתָּ, שֶׁמָּא לָהֶם אָמַרְתָּ וַאֲנִי בִּטַּלְתִּי אֶת הַדִּבּוּר, אֶתְמָהָא לִי, הֱוֵי: וַיְחַל משֶׁה וגו'. אָמַר רַבִּי שְׁמַעְיָה דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, לְפִיכָךְ חָזַר וּכְתָבָהּ בִּלְשׁוֹן רַבִּים (ויקרא יט, ב): אֲנִי ה' אֱלֹהֵיכֶם, וְכֵן בְּכָל הַמִּצְווֹת אוֹמֵר: אֲנִי ה' אֱלֹהֵיכֶם, וְלֹא אָמַר עוֹד אֲנִי ה' אֱלֹהֶיךָ. | 18.5. "Another explanation: \"And it was in the middle of the night\" - David said (Psalms 77:7), \"I recall my music at night:\" The congregation of Israel said, \"I recall the breakings, that You broke the enemies for my sake at night.\" And [the term], 'my music' ( i niginati /i ) only means breaking, as you would say (Lamentations 3:63), \"I am their song.\" And I [would also] say (Genesis 14:20), \"who gave over ( i migen /i ) your enemies into your hand.\" Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria.\" Rabbi Nechemia said, \"Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chaia and his friends.\" Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, \"We will go down to save him.\" He said [back] to them, \"If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him,\" as it is stated (Genesis 15:7), \"I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);\" \"but I will give you a time [to go down and save others.\"] When did they go down? \"Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans).\" When Gavriel went down to save Chaia, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), \"those men that raised Shadrakh, Meshakh, etc.\" And some say, \"Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'\" Hence Chaia said (Psalms 117:1), \"Praise the Lord, all nations;\" Mishael said (Ibid.), \"exalt him all peoples;\" and Azaria said (Ibid. 2), \"Since His kindness has overwhelmed us;\" and the angel said (Ibid.), \"'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true.\" And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out.\" It was taught, \"All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'\" What did He do to him? \"And under his glory there shall be kindled a burning like the burning of fire.\" (Isaiah 10:16) What is [meant by] \"and under his glory?\" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), \"The sons of Shem were Eilam and Ashur (Assyria).\" The Holy One, blessed be He, said, \"I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father,\" as it is stated (Genesis 9:23), \"And Shem and Yafet took the cloak.\" Hence, the Holy One, Blessed be He, said to Michael, \"Leave their clothing and burn their souls.\" What is written there? \"And they arose in the morning and, behold, dead corpses.\" This is [the meaning of] that which is written (Psalms 101:8), \"In the mornings, I will annihilate the evildoers of the world.\" And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), \"'and call his name, \"quick take booty, fast loot\"' and be quick to loot booty; and the [other] one call 'with us is the Power ( i Imanuel /i ),' to say that I am with him,\" as it is stated (II Chronicles 32:8), \"with him is the forearm of flesh but with us is the Lord, our God.\" And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), \"And the saviors will come up on Mount Zion to judge the mountain of Esav\" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, \"This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'\" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), \"And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'\" And I will [also] say (Daniel 10:21), \"and none is being strong with Me except for Michael, your minister.\" Rabbi Yose said, \"To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'\" This is [the meaning of] \"I recall my music at night\" - about the miracle of Hizkiyahu. Another explanation: \"I recall my music at night\" - I recall what you have done for us in Egypt, and the plots ( i menagnin /i ) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), \"behold I am killing your son, your firstborn.\" [Pharaoh] started to say (Exodus 5:2), \"Who is the Lord that I should listen to His voice?\" The Holy One, blessed be He, said [to Himself], \"If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels ( i beekev zot /i ), I will bring them all,\" as it is stated, \"And the Lord smote every firstborn.\" Hence David praises (Psalms 90:11), \"Who knows the boldness of Your anger\" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), \"In the sea is Your way and Your path in the great waters, and Your footsteps ( i eekvotekha /i ) were not known\" - things that you do afterward ( i beekev /i ), who [can] know? ", |
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| 46. Anon., Abot De Rabbi Nathan, None (7th cent. CE - 9th cent. CE) Tagged with subjects: •lawyers and legal system •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 225 |
| 47. Anon., Questions And Answers On The Ascetic Rule, 23.1 Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 224, 228 |
| 48. Pachomius, Inst, 3.1 Tagged with subjects: •lawyers and legal system, monetary cases Found in books: Hidary (2017) 147 |
| 49. Anon., V. Pach. Sahidic3, None Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 258 |
| 50. Anon., V. Thaisis, None Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 258 |
| 51. Anon., Mekhilta De Rabbi Ishmael Mekhilta D’R. Ishmael Nezikin, 24 Tagged with subjects: •lawyers and legal system, roman court system •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 250, 261 |
| 52. Dio Chrysostom, Rhodiaca, None Tagged with subjects: •lawyers and legal system •lawyers and legal system, adversarial and inquisitorial courts •lawyers and legal system, rabbinic court system Found in books: Hidary (2017) 228 |
| 53. Anon., Midrash On Song of Songs, 6.16.3-6.16.5 Tagged with subjects: •lawyers and legal system, roman court system Found in books: Hidary (2017) 250 |
| 55. Nilus, De Mon. Ex., 1.3, 2.24.9 Tagged with subjects: •lawyers and legal system, summary of rhetoric in •lawyers and legal system, roman court system Found in books: Hidary (2017) 3, 260 |
| 56. Paul of Elusa, Encomium, None Tagged with subjects: •lawyers and legal system, capital cases Found in books: Hidary (2017) 128 |
| 57. John Chrysostom, Sac., 22.19 Tagged with subjects: •lawyers and legal system, adversarial and inquisitorial courts Found in books: Hidary (2017) 242 |
| 58. Menander Rhetor, On Epideictic Speeches, 5 Tagged with subjects: •lawyers and legal system, capital cases •lawyers and legal system, monetary cases Found in books: Hidary (2017) 138 |
