| 1. Septuagint, Deuteronomy, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 179, 180 |
2. Hebrew Bible, Exodus, 21.1, 22.30, 23.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 144, 174, 184| 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", 23.13. "וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃", | 21.1. "Now these are the ordices which thou shalt set before them.", 22.30. "And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.", 23.13. "And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. .", |
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3. Hebrew Bible, Ruth, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 25| 4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", | 4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", |
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4. Hebrew Bible, Psalms, 19.7-19.9, 44.18, 48.11, 60.10, 89.34, 107.42, 108.10, 119.9, 148.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline, literary structure of, history of text Found in books: Schiffman (1983) 176, 178, 182, 183, 185| 19.7. "מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ׃", 19.8. "תּוֹרַת יְהוָה תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְהוָה נֶאֱמָנָה מַחְכִּימַת פֶּתִי׃", 19.9. "פִּקּוּדֵי יְהוָה יְשָׁרִים מְשַׂמְּחֵי־לֵב מִצְוַת יְהוָה בָּרָה מְאִירַת עֵינָיִם׃", 44.18. "כָּל־זֹאת בָּאַתְנוּ וְלֹא שְׁכַחֲנוּךָ וְלֹא־שִׁקַּרְנוּ בִּבְרִיתֶךָ׃", 48.11. "כְּשִׁמְךָ אֱלֹהִים כֵּן תְּהִלָּתְךָ עַל־קַצְוֵי־אֶרֶץ צֶדֶק מָלְאָה יְמִינֶךָ׃", 89.34. "וְחַסְדִּי לֹא־אָפִיר מֵעִמּוֹ וְלֹא־אֲשַׁקֵּר בֶּאֱמוּנָתִי׃", 107.42. "יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ וְכָל־עַוְלָה קָפְצָה פִּיהָ׃", 119.9. "לְדֹר וָדֹר אֱמוּנָתֶךָ כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד׃", 119.9. "בַּמֶּה יְזַכֶּה־נַּעַר אֶת־אָרְחוֹ לִשְׁמֹר כִּדְבָרֶךָ׃", 148.6. "וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃", | 19.7. "His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.", 19.8. "The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. .", 19.9. "The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.", 44.18. "All this is come upon us; yet have we not forgotten Thee, neither have we been false to Thy covet.", 48.11. "As is Thy name, O God, So is Thy praise unto the ends of the earth; Thy right hand is full of righteousness.", 60.10. "Moab is my washpot; Upon Edom do I cast my shoe; Philistia, cry aloud because of me!", 89.34. "But My mercy will I not break off from him, Nor will I be false to My faithfulness.", 107.42. "The upright see it, and are glad; And all iniquity stoppeth her mouth.", 108.10. "Moab is my washpot; Upon Edom do I cast my shoe; Over Philistia do I cry aloud.", 119.9. "BETH. Wherewithal shall a young man keep his way pure? By taking heed thereto according to Thy word.", 148.6. "He hath also established them for ever and ever; He hath made a decree which shall not be transgressed.", |
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5. Hebrew Bible, Proverbs, 1.14, 8.33, 9.2, 11.13, 15.32, 20.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 162, 186, 189, 203| 1.14. "גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃", 8.33. "שִׁמְעוּ מוּסָר וַחֲכָמוּ וְאַל־תִּפְרָעוּ׃", 9.2. "טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃", 11.13. "הוֹלֵךְ רָכִיל מְגַלֶּה־סּוֹד וְנֶאֱמַן־רוּחַ מְכַסֶּה דָבָר׃", 15.32. "פּוֹרֵעַ מוּסָר מוֹאֵס נַפְשׁוֹ וְשׁוֹמֵעַ תּוֹכַחַת קוֹנֶה לֵּב׃", 20.19. "גּוֹלֶה־סּוֹד הוֹלֵךְ רָכִיל וּלְפֹתֶה שְׂפָתָיו לֹא תִתְעָרָב׃", | 1.14. "Cast in thy lot among us; Let us all have one purse’—", 8.33. "Hear instruction, and be wise, And refuse it not.", 9.2. "She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.", 11.13. "He that goeth about as a talebearer revealeth secrets; But he that is of a faithful spirit concealeth a matter.", 15.32. "He that refuseth correction despiseth his own soul; But he that hearkeneth to reproof getteth understanding.", 20.19. "He that goeth about as a talebearer revealeth secrets; therefore meddle not with him that openeth wide his lips.", |
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6. Hebrew Bible, Numbers, 5.18-5.27, 6.24-6.27, 8.14, 12.1, 19.9, 19.13, 19.20-19.21, 21.18, 30.15, 31.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 8, 94, 176, 178, 188, 189| 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 6.24. "יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.26. "יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃", 6.27. "וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃", 8.14. "וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃", 12.1. "וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃", 12.1. "וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃", 19.9. "וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃", 19.13. "כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃", 19.21. "וְהָיְתָה לָּהֶם לְחֻקַּת עוֹלָם וּמַזֵּה מֵי־הַנִּדָּה יְכַבֵּס בְּגָדָיו וְהַנֹּגֵעַ בְּמֵי הַנִּדָּה יִטְמָא עַד־הָעָרֶב׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", 31.23. "כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃", | 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 6.24. "The LORD bless thee, and keep thee;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 6.26. "The LORD lift up His countece upon thee, and give thee peace.", 6.27. "So shall they put My name upon the children of Israel, and I will bless them.’", 8.14. "Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine.", 12.1. "And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.", 19.9. "And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.", 19.13. "Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.", 19.20. "But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.", 19.21. "And it shall be a perpetual statute unto them; and he that sprinkleth the water of sprinkling shall wash his clothes; and he that toucheth the water of sprinkling shall be unclean until even.", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", 31.23. "every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water.", |
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7. Hebrew Bible, Deuteronomy, 6.13, 17.2, 17.11, 21.14, 22.19, 25.15-25.26, 26.13, 28.58, 29.18, 30.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline, literary structure of, history of text •manual of discipline Found in books: Schiffman (1983) 4, 133, 141, 148, 176, 177, 179, 180, 181, 183, 187, 188, 190| 6.13. "אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃", 17.2. "לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃", 17.2. "כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 21.14. "וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃", 22.19. "וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃", 25.15. "אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ אֵיפָה שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ לְמַעַן יַאֲרִיכוּ יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 25.16. "כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה כֹּל עֹשֵׂה עָוֶל׃", 25.17. "זָכוֹר אֵת אֲשֶׁר־עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם׃", 25.18. "אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל־הַנֶּחֱשָׁלִים אַחַרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים׃", 25.19. "וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃", 26.13. "וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 29.18. "וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃", 30.9. "וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃", | 6.13. "Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.", 17.2. "If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet,", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 21.14. "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.", 22.19. "And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.", 25.15. "A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the LORD thy God giveth thee.", 25.16. "For all that do such things, even all that do unrighteously, are an abomination unto the LORD thy God.", 25.17. "Remember what Amalek did unto thee by the way as ye came forth out of Egypt;", 25.18. "how he met thee by the way, and smote the hindmost of thee, all that were enfeebled in thy rear, when thou wast faint and weary; and he feared not God.", 25.19. "Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.", 26.13. "then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 29.18. "and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;", 30.9. "And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;", |
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8. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94| 6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃", | 6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.", |
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9. Hebrew Bible, Leviticus, 3.17, 5.1, 5.4, 5.22, 9.24, 10.2, 11.34, 11.37, 11.38, 13.1-14.32, 19.16, 19.17, 20.23, 25.30, 25.52, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 40| 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", | 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", |
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10. Hebrew Bible, Esther, 5.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 179| 5.9. "וַיֵּצֵא הָמָן בַּיּוֹם הַהוּא שָׂמֵחַ וְטוֹב לֵב וְכִרְאוֹת הָמָן אֶת־מָרְדֳּכַי בְּשַׁעַר הַמֶּלֶךְ וְלֹא־קָם וְלֹא־זָע מִמֶּנּוּ וַיִּמָּלֵא הָמָן עַל־מָרְדֳּכַי חֵמָה׃", | 5.9. "Then went Haman forth that day joyful and glad of heart; but when Haman saw Mordecai in the king’s gate, that he stood not up, nor moved for him, Haman was filled with wrath against Mordecai.", |
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11. Hebrew Bible, Jonah, 1.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 186| 1.7. "וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃", | 1.7. "And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah.", |
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12. Hebrew Bible, Job, 7.7, 14.5, 35.4, 37.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline, literary structure of, history of text Found in books: Schiffman (1983) 51, 182, 183, 187| 7.7. "זְכֹר כִּי־רוּחַ חַיָּי לֹא־תָשׁוּב עֵינִי לִרְאוֹת טוֹב׃", 14.5. "אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃", 35.4. "אֲנִי אֲשִׁיבְךָ מִלִּין וְאֶת־רֵעֶיךָ עִמָּךְ׃", 37.3. "תַּחַת־כָּל־הַשָּׁמַיִם יִשְׁרֵהוּ וְאוֹרוֹ עַל־כַּנְפוֹת הָאָרֶץ׃", | 7.7. "O remember that my life is a breath; Mine eye shall no more see good.", 14.5. "Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;", 35.4. "I will give thee answer, And thy companions with thee.", 37.3. "He sendeth it forth under the whole heaven, And His lightning unto the ends of the earth.", |
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13. Hebrew Bible, Genesis, 4.16, 5.29, 9.3-9.4, 9.6, 21.23, 34.15, 34.22, 41.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline •manual of discipline (iqs) Found in books: McGowan (1999) 81; Schiffman (1983) 20, 176, 181, 183, 187, 188| 4.16. "וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃", 5.29. "וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃", 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 21.23. "וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם־תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם־הָאָרֶץ אֲשֶׁר־גַּרְתָּה בָּהּ׃", 34.15. "אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃", 34.22. "אַךְ־בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כָּל־זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים׃", 41.1. "וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל־הַיְאֹר׃", 41.1. "פַּרְעֹה קָצַף עַל־עֲבָדָיו וַיִּתֵּן אֹתִי בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֹתִי וְאֵת שַׂר הָאֹפִים׃", | 4.16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.", 5.29. "And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’", 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 21.23. "Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’", 34.15. "Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;", 34.22. "Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.", 41.1. "And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.", |
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14. Hebrew Bible, Hosea, 6.7, 8.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 183| 6.7. "וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃", 8.1. "אֶל־חִכְּךָ שֹׁפָר כַּנֶּשֶׁר עַל־בֵּית יְהוָה יַעַן עָבְרוּ בְרִיתִי וְעַל־תּוֹרָתִי פָּשָׁעוּ׃", 8.1. "גַּם כִּי־יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְּעָט מִמַּשָּׂא מֶלֶךְ שָׂרִים׃", | 6.7. "But they like men have transgressed the covet; There have they dealt treacherously against Me.", 8.1. "Set the horn to thy mouth. As a vulture he cometh against the house of the LORD; Because they have transgressed My covet, And trespassed against My law.", |
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15. Hebrew Bible, 2 Kings, 12.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 187| 12.9. "וַיֵּאֹתוּ הַכֹּהֲנִים לְבִלְתִּי קְחַת־כֶּסֶף מֵאֵת הָעָם וּלְבִלְתִּי חַזֵּק אֶת־בֶּדֶק הַבָּיִת׃", | 12.9. "And the priests consented that they should take no longer money from the people, neither repair the breaches of the house.", |
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16. Hebrew Bible, 2 Samuel, 13.23, 14.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 181| 13.23. "וַיְהִי לִשְׁנָתַיִם יָמִים וַיִּהְיוּ גֹזְזִים לְאַבְשָׁלוֹם בְּבַעַל חָצוֹר אֲשֶׁר עִם־אֶפְרָיִם וַיִּקְרָא אַבְשָׁלוֹם לְכָל־בְּנֵי הַמֶּלֶךְ׃", 14.28. "וַיֵּשֶׁב אַבְשָׁלוֹם בִּירוּשָׁלִַם שְׁנָתַיִם יָמִים וּפְנֵי הַמֶּלֶךְ לֹא רָאָה׃", | 13.23. "And it came to pass after two full years, that Avshalom had sheepshearers in Ba῾al-ĥażor, which is near Efrayim: and Avshalom invited all the king’s sons.", 14.28. "So Avshalom dwelt two years in Yerushalayim, and did not see the king’s face.", |
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17. Hebrew Bible, Isaiah, 24.5, 54.13, 65.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 183, 186, 203| 24.5. "וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃", 54.13. "וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃", 65.11. "וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃", | 24.5. "The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet.", 54.13. "And all thy children shall be taught of the LORD; and great shall be the peace of thy children.", 65.11. "But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,", |
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18. Hebrew Bible, Jeremiah, 28.3, 28.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 181| 28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃", 28.11. "וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל־הָעָם לֵאמֹר כֹּה אָמַר יְהוָה כָּכָה אֶשְׁבֹּר אֶת־עֹל נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בְּעוֹד שְׁנָתַיִם יָמִים מֵעַל צַוַּאר כָּל־הַגּוֹיִם וַיֵּלֶךְ יִרְמְיָה הַנָּבִיא לְדַרְכּוֹ׃", | 28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;", 28.11. "And Haiah spoke in the presence of all the people, saying: ‘Thus saith the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’ And the prophet Jeremiah went his way.", |
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19. Hebrew Bible, Joshua, 11.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 181| 11.15. "כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃", | 11.15. "As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses.", |
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| 20. Septuagint, Isaiah, None (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 186 |
21. Hebrew Bible, Ezekiel, 22.19-22.22, 24.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185, 186| 22.19. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן הֱיוֹת כֻּלְּכֶם לְסִגִים לָכֵן הִנְנִי קֹבֵץ אֶתְכֶם אֶל־תּוֹךְ יְרוּשָׁלִָם׃", 22.21. "וְכִנַּסְתִּי אֶתְכֶם וְנָפַחְתִּי עֲלֵיכֶם בְּאֵשׁ עֶבְרָתִי וְנִתַּכְתֶּם בְּתוֹכָהּ׃", 22.22. "כְּהִתּוּךְ כֶּסֶף בְּתוֹךְ כּוּר כֵּן תֻּתְּכוּ בְתוֹכָהּ וִידַעְתֶּם כִּי־אֲנִי יְהוָה שָׁפַכְתִּי חֲמָתִי עֲלֵיכֶם׃", 24.6. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה אוֹי עִיר הַדָּמִים סִיר אֲשֶׁר חֶלְאָתָה בָהּ וְחֶלְאָתָהּ לֹא יָצְאָה מִמֶּנָּה לִנְתָחֶיהָ לִנְתָחֶיהָ הוֹצִיאָהּ לֹא־נָפַל עָלֶיהָ גּוֹרָל׃", | 22.19. "Therefore thus saith the Lord GOD: Because ye are all become dross, therefore, behold, I will gather you into the midst of Jerusalem.", 22.20. "As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in Mine anger and in My fury, and I will cast you in, and melt you.", 22.21. "Yea, I will gather you, and blow upon you with the fire of My wrath, and ye shall be melted in the midst thereof.", 22.22. "As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out My fury upon you.’", 24.6. "Wherefore thus saith the Lord GOD: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it.", |
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22. Hebrew Bible, Ezra, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 187| 9.14. "הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃", | 9.14. "shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?", |
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23. Hebrew Bible, Ecclesiastes, 1.15, 12.3 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 179, 187| 1.15. "מְעֻוָּת לֹא־יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנוֹת׃", 12.3. "בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וְהִתְעַוְּתוּ אַנְשֵׁי הֶחָיִל וּבָטְלוּ הַטֹּחֲנוֹת כִּי מִעֵטוּ וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת׃", | 1.15. "That which is crooked cannot be made straight; And that which is wanting cannot be numbered.", 12.3. "In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out shall be darkened in the windows,", |
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24. Hebrew Bible, Nehemiah, 8.15, 9.28, 10.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 51, 187| 8.15. "וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃", 9.28. "וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃", 10.31. "וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃", | 8.15. "and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’", 9.28. "But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;", 10.31. "and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;", |
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25. Hebrew Bible, 1 Chronicles, 26.14 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 186| 26.14. "וַיִּפֹּל הַגּוֹרָל מִזְרָחָה לְשֶׁלֶמְיָהוּ וּזְכַרְיָהוּ בְנוֹ יוֹעֵץ בְּשֶׂכֶל הִפִּילוּ גּוֹרָלוֹת וַיֵּצֵא גוֹרָלוֹ צָפוֹנָה׃", | 26.14. "And the lot eastward fell to Shelemiah. Then for Zechariah his son, a discreet counsellor, they cast lots; and his lot came out northward.", |
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26. Hebrew Bible, Daniel, 7.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 188| 7.18. "וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃", | 7.18. "But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’", |
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27. Septuagint, Ecclesiasticus (Siracides), 4.20, 4.22, 6.8, 19.13, 19.14, 19.15, 19.16, 19.17, 31.12-32.13, 47.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 133 | 47.18. In the name of the Lord God,who is called the God of Israel,you gathered gold like tin and amassed silver like lead. |
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| 28. Dead Sea Scrolls, Temple Scroll, 57.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 40 |
| 29. Dead Sea Scrolls, Rule of The Community, 1.6-1.8, 1.10, 2.3-2.9, 2.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 163, 178, 182, 199 |
| 30. Dead Sea Scrolls, Rule of The Community, 1.6-1.8, 1.10, 2.3-2.9, 2.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 163, 178, 182, 199 |
| 31. Dead Sea Scrolls, of Discipline, 1.3, 1.15, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 3.1, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.15, 4.6, 4.22, 5.1, 5.1-6.13, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15-7.25, 5.15, 5.16, 5.24, 6.1, 6.2, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.24-7.25, 6.25, 6.25-7.16, 6.26, 6.27-7.2, 6.27, 7.4, 7.8, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.2161, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16-9.11, 8.16, 8.16-9.2, 8.17, 8.18, 8.19, 8.20-9.2, 8.20-9.20, 8.20, 8.21-9.2, 8.21, 8.22, 8.23, 8.24, 8.26, 9.1, 9.2, 9.3-10.8, 9.8, 9.9, 9.16, 9.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 155, 159 |
| 32. Dead Sea Scrolls, Hodayot, 4.23, 5.32, 7.3, 7.34, 17.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 184, 186 |
33. Anon., Testament of Gad, 6.3-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94 | 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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| 34. Dead Sea Scrolls, Community Rule, 1.6-1.8, 1.10, 2.3-2.9, 2.18, 6.4-6.5, 6.13-6.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline •manual of discipline (iqs) Found in books: McGowan (1999) 81; Schiffman (1983) 163, 178, 182, 199 |
| 35. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.12, 2.14-6.1, 3.16, 5.7, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.11-8.3, 7.5, 7.6, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.24, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23-10.2, 9.23, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.13, 10.21, 11.4, 12.3, 12.4, 12.5, 12.6, 12.22, 13.4, 13.5, 13.6, 13.20, 14.3, 14.6, 14.7, 14.8, 14.9, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 15.1, 15.2, 15.3, 15.4, 15.5, 15.7, 15.9, 15.12, 15.15, 16, 16.2, 16.12, 19.17, 19.32-20.1, 19.33-20.1, 19.33-20.22, 19.34, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 11 |
| 36. Dead Sea Scrolls, War Scroll, 2.433, 10.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 184, 187 |
| 37. Dead Sea Scrolls, Pesher On Habakkuk, 8.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 179 |
| 38. Dead Sea Scrolls, Hodayot, 4.23, 5.32, 7.3, 7.34, 17.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 184, 186 |
| 39. Dead Sea Scrolls, Damascus Covenant, 1.12, 2.14-6.1, 3.16, 5.7, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11-8.3, 6.11, 7.5, 7.6, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.24, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23-10.2, 9.23, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.13, 10.21, 11.4, 12.3, 12.4, 12.5, 12.6, 12.22, 13.4, 13.5, 13.6, 13.20, 14.3, 14.6, 14.7, 14.8, 14.9, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 15.1, 15.2, 15.3, 15.4, 15.5, 15.7, 15.9, 15.12, 15.15, 16, 16.2, 16.12, 19.17, 19.32-20.1, 19.33-20.1, 19.33-20.22, 19.34, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 11 |
40. Tosefta, Nedarim, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •manual of discipline •penal code of the manual of discipline Found in books: Schiffman (1983) 136, 148| 1.1. "חומר [בנדרים מבשבועות] שהנדרים נוהגין ברשות ובמצוה משא\"כ בשבועות [חומר] בשבועות מבנדרים שהשבועות [נוהגת] בדבר שיש בו ממש ובדבר שאין בו ממש משא\"כ בנדרים בנדרים כיצד אמר קונם סוכה [שאיני] עושה לולב [שאיני] נוטל תפילין [שאיני] נותן [אסור] בנדרים [ומותר בשבועות] כיצד אמר קונם שאני ישן שאני מדבר [שאיני] מהלך [אסור] בשבועות [ומותר בנדרים]. קונם פי מדבר עמך ידי עושה עמך רגלי מהלכת עמך אסור בנדרים [ואסור בשבועות].", 1.1. "האומר ימינה הרי זו שבועה שמאלה הרי זו שבועה בשם ה\"ז שבועה לשם ה\"ז קרבן.", | |
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41. Tosefta, Berachot, 4.1, 4.8, 4.10, 5.7, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 143, 203, 205| 4.1. "לא יטעום אדם כלום עד שיברך שנאמר (תהילים כד) לה' הארץ ומלואה הנהנה מן העולם הזה בלא ברכה מעל עד שיתירו לו כל המצות לא ישתמש אדם בפניו ידיו ורגליו אלא לכבוד קונהו שנאמר (משלי טז) כל פעל ה' למענהו.", 4.1. "שאלו את בן זומא מפני מה בא להן יין בתוך המזון כל אחד ואחד מברך לעצמו אמר להם מפני שאין בית הבליעה פנוי הביאו לו אורז ויין מברך על האורז ופוטר את היין צנון ונובלות מברך על הצנון ופוטר את הנובלות מליח ופרוסה מברך על המליח ופוטר את הפרוסה ר' חנינא בן גמליאל אומר מליח הבא בתחלה לפני המזון ופת הבא עם המליח לאחר המזון טעונה ברכה לפניה ולאחריה רבן שמעון בן גמליאל אומר פרוסות סימן גדול לאורחין כל זמן שהאורחין רואין את הפרוסות יודעין שדבר אחר בא [אחריהם ככר שלם] יודעין שאין דבר אחר [בא להם] בסעודה אחריהם.", 4.8. "כיצד סדר הסעודה אורחין נכנסין ויושבין על גבי ספסלים וע\"ג קתדראות עד שיכנסו כולן נכנסו כולן ונתנו להם לידים כל אחד ואחד נוטל ידו אחת מזגו להם את הכוס אחד ואחד מברך לעצמו הביאו להם פרפריות כל אחד ואחד מברך לעצמו עלו והסיבו נתנו להם לידים אע\"פ שנוטל ידו אחת נותן לשתי ידיו מזגו להם את הכוס אע\"פ שבירך על הראשונה מברך על השניה הביאו לפניהם פרפריות אע\"פ שבירך על הראשונה מברך על השניה ואחד מברך לכולן [הביאו לאחד] שלש פרפריות אין [לו] רשות ליכנס רבן שמעון בן גמליאל אומר מנהג גדול היה בירושלים פורסין מטפחות על גבי פתח בזמן שהמטפחות פרוסים אורחין נכנסין נסתלקו אין רשות לאורחין ליכנס ועוד מנהג אחר היה בירושלים מוסר סעודה לטבח נתקלקל דבר בסעודה עונשין את הטבח הכל לפי כבוד בעה\"ב והכל לפי האורחין.", 5.7. "סדר למזיגת הכוס בתוך המזון מתחיל מן הגדול אחר המזון מתחילין מן המברך רצה לחלוק כבוד לרבו או למי שגדול ממנו הרשות בידו.", | |
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42. Josephus Flavius, Jewish Antiquities, 3.284-3.286 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran manual of discipline Found in books: Rosen-Zvi (2012) 247 | 3.284. but if the expenses prove more than the fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor relinquishes it to the former owners. 3.285. Moses would have the same law obtain as to those houses also which were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered the purchaser his money again within a year, he was forced to restore it; but in case a whole year had intervened, the purchaser was to enjoy what he had bought. 3.286. This was the constitution of the laws which Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews. |
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43. Mishnah, Avot, 5.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 179| 5.22. "בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: \n", | 5.22. "Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.", |
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44. Mishnah, Bava Qamma, 9.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text Found in books: Schiffman (1983) 20| 9.11. "הַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (במדבר ה) וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו, הָאָשָׁם הַמּוּשָׁב לַה' לַכֹּהֵן, מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו. הָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם, וּמֵת, הַכֶּסֶף יִנָּתֵן לְבָנָיו, וְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה: \n", | 9.11. "If a man stole from a convert and swore [falsely] to him, and the convert died, he must repay the value and the added fifth to the priests, and the Guilt-offering to the altar, as it says: “If the man has no kinsman to whom restitution can be made, the amount which is repaid shall go to the priest in addition to the ram of atonement, whereby atonement shall be made for him” (Numbers 5:8). If he brought the money and the Guilt-offering and then died, the money shall be given to his sons, and the Guilt-offering shall be left to pasture until it suffers a blemish, when it shall be sold, and its value falls to the Temple treasury.", |
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45. Mishnah, Berachot, 6.6, 8.1, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 135, 205| 6.6. "הָיוּ יוֹשְׁבִין לֶאֱכֹל, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסֵבּוּ, אֶחָד מְבָרֵךְ לְכֻלָּן. בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. לְאַחַר הַמָּזוֹן, אֶחָד מְבָרֵךְ לְכֻלָּם. וְהוּא אוֹמֵר עַל הַמֻּגְמָר, אַף עַל פִּי שֶׁאֵין מְבִיאִין אֶת הַמֻּגְמָר אֶלָּא לְאַחַר הַסְּעֻדָּה: \n", 8.1. "אֵלּוּ דְבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעֻדָּה. בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 6.6. "If [those at the table] are sitting upright, each one blesses for himself. If they are reclining, one blesses for them all. If wine came during the meal, each one says a blessing for himself. If after the meal, one blesses for them all. The same one says [the blessing] over the incense, even though the incense is not brought until after the meal.", 8.1. "These are the points [of difference] between Bet Shammai and Bet Hillel in regard to a meal.Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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46. Mishnah, Gittin, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 140| 4.3. "אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: \n", | 4.3. "A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.", |
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47. Mishnah, Makkot, 3.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185| 3.15. "כָּל חַיָּבֵי כְרֵתוֹת שֶׁלָּקוּ, נִפְטְרוּ יְדֵי כְרֵתָתָן, שֶׁנֶאֱמַר (דברים כה) וְנִקְלָה אָחִיךָ לְעֵינֶיךָ, כְּשֶׁלָּקָה הֲרֵי הוּא כְאָחִיךָ, דִּבְרֵי רַבִּי חֲנַנְיָא בֶּן גַּמְלִיאֵל. אָמַר רַבִּי חֲנַנְיָא בֶּן גַּמְלִיאֵל, מָה אִם הָעוֹבֵר עֲבֵרָה אַחַת, נוֹטֵל נַפְשׁוֹ עָלֶיהָ, הָעוֹשֶׂה מִצְוָה אַחַת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּנָּתֵן לוֹ נַפְשׁוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִמְּקוֹמוֹ הוּא לָמֵד, שֶׁנֶּאֱמַר (ויקרא יח) וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת וְגוֹ', וְאוֹמֵר (שם) אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם. הָא, כָּל הַיּוֹשֵׁב וְלֹא עָבַר עֲבֵרָה, נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה. רַבִּי שִׁמְעוֹן בַּר רַבִּי אוֹמֵר, הֲרֵי הוּא אוֹמֵר (דברים יב) רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְגוֹ', וּמָה אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה מִמֶּנּוּ, הַפּוֹרֵשׁ מִמֶּנּוּ מְקַבֵּל שָׂכָר, גָּזֵל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶן וּמְחַמַּדְתָּן, הַפּוֹרֵשׁ מֵהֶן עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזְכֶּה לוֹ וּלְדוֹרוֹתָיו וּלְדוֹרוֹת דּוֹרוֹתָיו עַד סוֹף כָּל הַדּוֹרוֹת: \n" | 3.15. "All who have incurred [the penalty of] kareth, on being flogged are exempt from their punishment of kareth, for it says, “[He may be given up to forty lashes, but not more] ... lest your brother shall be dishonored before your eyes” (Deut. 25;3) once he has been lashed he is [considered] “your brother”, the words of Rabbi Haiah ben Gamaliel. Rabbi Haiah ben Gamaliel said: “Just as one who transgresses one transgression forfeits his life, how much more does one who performs one commandment have his life granted him.” Rabbi Shimon says: “You can learn this from its own passage; as it says: “[All who do any of those abhorrent things] such persons shall be cut off from their people” (Lev. 18:29), and it says: “You shall keep my statutes and my ordices which if a man do, he shall live by them” (Lev. 18:5), which means that one who desists from transgressing is granted reward like one who performs a precept. Rabbi Shimon bar Rabbi says: Behold [the Torah] says, “But makes sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh…[that it may go well with you and with your descendents to come..” (Deut. 12:23-25”-- now, if in the case of blood which a person’s soul loathes, anyone who refrains from it receives reward, how much more so in regard to robbery and sexual sin for which a person’s soul craves and longs shall one who refrains from them acquire merit for himself and for generations and generations to come, to the end of all generations!" |
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48. Mishnah, Sanhedrin, 3.1, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •manual of discipline •penal code of the manual of discipline Found in books: Schiffman (1983) 40, 180| 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", 4.4. "וְשָׁלֹשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים יוֹשְׁבִין לִפְנֵיהֶם, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. הָיוּ צְרִיכִין לִסְמֹךְ, סוֹמְכִין מִן הָרִאשׁוֹנָה. אֶחָד מִן הַשְּׁנִיָּה בָּא לוֹ לָרִאשׁוֹנָה וְאֶחָד מִן הַשְּׁלִישִׁית בָּא לוֹ לַשְּׁנִיָּה, וּבוֹרְרִין לָהֶן עוֹד אֶחָד מִן הַקָּהָל וּמוֹשִׁיבִין אוֹתוֹ בַשְּׁלִישִׁית. וְלֹא הָיָה יוֹשֵׁב בִּמְקוֹמוֹ שֶׁל רִאשׁוֹן, אֶלָּא יוֹשֵׁב בְּמָקוֹם הָרָאוּי לוֹ: \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.", 4.4. "And there were three rows of disciples of the Sages who sat before them, and each knew his proper place. If they needed to appoint [another as a judge] they appointed him from the first row, and one from the second row came into the first row, and one from the third row came into the second row, and they chose another from the congregation and set him in the third row. He did not sit in the place of the former, but he sat in the place that was proper for him.", |
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49. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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50. Mishnah, Yoma, 3.8, 4.2, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148| 3.8. "בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 4.2. "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 6.2. "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", | 3.8. "He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 4.2. "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 6.2. "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”", |
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51. Tosefta, Kippurim, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148| 1.1. "מעשה בשני כהנים שהיו רצין ועולין בכבש [דחף] אחד מהן את חבירו לתוך ד\"א נטל סכין ותקע לו בלבו בא רבי צדוק ועמד על מעלות האולם ואמר שמעוני אחינו בית ישראל הרי הוא אומר (דברים כא) כי ימצא חלל וגו' ויצאו זקניך ושופטיך ומדדו בואו ונמדוד על מי ראוי להביא עגלה על ההיכל או על העזרות געו כל העם אחריו בבכיה ואח\"כ בא אביו של תינוק אמר להם אחינו אני כפרתכם עדיין בני מפרפר וסכין לא נטמא ללמדך שטומאת סכין קשה להם לישראל יותר משפיכות דמים וכן הוא אומר (מלכים ב כא) וגם דם נקי שפך מנשה הרבה מאוד עד אשר מלא את ירושלים פה לפה מכאן אמרו בעון שפיכות דמים שכינה נעלית ומקדש נטמא.", 1.1. "למה מפרישין כהן גדול מביתו ללשכת [פרהדרין] פירש רבי יהודה בן בתירה [שאם] תמצא אשתו ספק נדה [ויבא עליה] ונמצא טמא שבעת ימים רבי יהודה [היה קורא אותה] לשכת בלווטין.", | 1.1. "Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan.", |
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52. New Testament, 1 Corinthians, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 2, 6, 7| 7.1. Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· | 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. |
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53. New Testament, 2 Thessalonians, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94| 3.15. καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. | 3.15. Don't count him as an enemy, but admonish him as a brother. |
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| 54. New Testament, 2 Timothy, 3.23-3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94 |
55. New Testament, Acts, 4.32, 5.1-5.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline •manual of discipline Found in books: Schiffman (1983) 174, 175| 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 5.1. Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα 5.2. καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. 5.3. εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; 5.4. οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.6. καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 5.7. Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 5.8. ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. 5.9. ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. 5.10. ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 5.11. Καὶ ἐγένετο φόβος μέγας ἐφʼ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. | 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession, 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. |
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56. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 140| 5.12. Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τό Ναί ναὶ καὶ τό Οὔ οὔ, ἵνα μὴ ὑπὸ κρίσιν πέσητε. | 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. |
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57. New Testament, Galatians, 6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94| 6.1. Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. | 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. |
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58. New Testament, John, 6.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 186| 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. | 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. |
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59. New Testament, Matthew, 5.33-5.37, 14.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 140, 205| 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 14.19. καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. | 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. |
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60. Mishnah, Shevuot, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148| 4.13. "מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל\"ף דל\"ת, בְּיו\"ד ה\"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְ ךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: \n", | 4.13. "[If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them].", |
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| 61. Tosefta, Yadayim, 2.13-2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148 |
62. Tosefta, Sotah, 7.2-7.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 140| 7.2. "אם אמר איני נשבע פוטרין אותו ואם אמר [נשבע אני] אומרים זה לזה (במדבר טז) סורו נא מעל אהלי האנשים הרשעים האלה.", 7.3. "[משביעין] אותו בשבועה האמורה בתורה שנאמר (בראשית כ״ד:ג׳) ואשביעך בה' אלהי השמים ואלהי הארץ אומרין לו הוי יודע שלא על [תנאי שבלבך] אנו משביעין אותך אלא על [תנאי שבלבנו וכן] מצינו כשהשביע [משה] את [בני] ישראל [בערבות מואב] אמר להם [לא על תנאי שבלבבכם אני משביע אתכם אלא על תנאי שבלבבנו שנאמר] (דברים כ״ט:י״ד) ולא אתכם לבדכם וגו' כי את אשר ישנו פה [וגו'] אין לי אלא אתכם מנין לדורות הבאים אחריכם ולגרים שנתוספו עליכם תלמוד לומר [ולא אתכם לבדכם אלא] (שם) ואת אשר איננו פה עמנו היום [אין] לי אלא מצות [שנצטוו ישראל על הר סיני מנין לרבות מקרא מגילה] ת\"ל (אסתר ט׳:כ״ז) קימו וקבלו וגו' ולא יעבור.", 7.4. "ברכת הלל ושמע ותפלה נאמרין בכל לשון רבי אומר אומר אני שאין שמע נאמר אלא בלשון הקדש שנאמר (דברים ו׳:ו׳) והיו הדברים האלה וגו'.", | |
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63. Tosefta, Bava Qamma, 10.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 51| 10.16. "בן בג בג אומר לא יגנוב אדם את שלו מבית אחרים שמא יראה כגנב וכן היה בן בג בג אומר לא יגנוב אדם את שלו מבית הגנב שמא אף הוא יראה כגנב אלא משבר את שניו ומוציא את טליתו מידו. גנבים שנכנסו במחתרת ועשו תשובה כולן חייבין להחזיר עשה אחד מהן תשובה אין חייב לשלם אלא על חלקו בלבד. אם היה מוציא ונותן לפניהם חייב לשלם על הכל. טול דמי פרתך טול דמי טליתך אין שומעין לו באמת נגנבו או אבדו נותן לו דמיהן. ", | |
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| 64. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 40 |
| 65. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 203 |
| 66. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 40 |
| 67. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 205 |
| 68. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
69. Anon., Acts of Thomas, 158 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •manual of discipline (iqs) Found in books: McGowan (1999) 81 | 158. And when they were come up, he took bread and a cup, and blessed it and said: Thine holy body w}lich was crucified for us do we eat, and thy blood that was shed for us unto salvation do we drink; let therefore thy body be unto us salvation and thy blood for remission of sins. And for the gall which thou didst drink for our sakes let the gall of the devil be removed from us: and for the vinegar which thou hast drunk for us, let our weakness be made strong: and for the spitting which thou didst receive for us, let us receive the dew of thy goodness: and by (or for) the reed wherewith they smote thee for us, let us receive the perfect house: and whereas thou receivedst a crown of thorns for our sake, let us that have loved thee put on a crown that fadeth not away; and for the linen cloth wherein thou wast Wrapped, let us also be girt about with thy power that is not vanquished and for the new tomb and the burial let us receive renewing of soul and body: and for that thou didst rise up and revive, let us revive and live and stand before thee in righteous judgement. And he brake and gave the eucharist unto Iuzanes and Tertia and Mnesara and the wife and daughter of Siphor and said: Let this eucharist be unto you for salvation and joy and health of your souls. And they said: Amen. And a voice was heard, saying: Amen: fear ye not, but only believe. |
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| 70. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 51 |
71. Tosefta, Tevulyom, 1.3, 1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 178| 1.3. "חומר בידים מטבול יום שהידים תחלה לחטאת מטמאות אחד ופוסלות אחד בקדש ומטמאות התרומה ומטמאות את המשקין לעשותן תחלה באלו הימים וכל שאינו חיבור בטבול יום חיבור בידים. חומר באוכלין שאין במשקין ובמשקין מה שאין באוכלין. שהאוכלין יש להן ידות ואין צריכה מחשבה לאוכלין ומטמאין את המשקין לעשותן תחלה והמשקין מטמאין את האוכלים לעשותן שנים לספקן לטמא את אחרים ואין להן טהרה מטומאתן משא\"כ משקין. חומר במשקין שהמשקין לעולם ומטמא כל שהוא ויש מהן שנעשו באב הטומאה לטמא אדם ומטמא בגדים ולטמא אוכלין ומשקין וכלי מאחוריו וכלי חרס מאוירו משא\"כ באוכלין. חומר במים מה שאין במשקין ובמשקין מה שאין במים שהמים נעשין אב הטומאה לטמא אדם ולטמא בגדים ופוסלין את המקוה בשלשת לוגין ואת הגוף בשלשת לוגין משא\"כ במשקין שהמשקין אין להן טהרה מטומאתן ואין טהורין בגוף ופוסלין את המקוה בשינוי מראה משא\"כ במים.", | |
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| 72. Anon., Sifre Numbers, 92 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 40 |
| 73. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 189 |
74. Mishna, Tevulyom, 2.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 178| 2.2. "קְדֵרָה שֶׁהִיא מְלֵאָה מַשְׁקִים וְנָגַע בָּהּ טְבוּל יוֹם, אִם הָיָה מַשְׁקֵה תְרוּמָה, הַמַּשְׁקִין פְּסוּלִין וְהַקְּדֵרָה טְהוֹרָה. וְאִם הָיָה מַשְׁקֵה חֻלִּין, הַכֹּל טָהוֹר. וְאִם הָיוּ יָדָיו מְסֹאָבוֹת, הַכֹּל טָמֵא. זֶה חֹמֶר בַּיָּדַיִם מִבִּטְבוּל יוֹם. וְחֹמֶר בִּטְבוּל יוֹם מִבַּיָּדַיִם, שֶׁסְּפֵק טְבוּל יוֹם פּוֹסֵל אֶת הַתְּרוּמָה, וְהַיָּדַיִם סְפֵקָן טָהוֹר:", | 2.2. "A pot which was full of liquid and a tevul yom touched it: If it is terumah, the liquid is disqualified, but the pot is clean. But if the liquid is non-sacred [hullin] then all remains clean. If his hands were defiled [and he touched the liquids in the pot], all becomes unclean. This is a case defiled hands are treated more stringently than a tevul yom. But a greater stringency is applied to a tevul yom than to defiled hands, since a doubtful tevul yom disqualifies terumah, but doubts with regard to defiled hands are clean.", |
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| 75. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 185 |
| 76. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 205 |
| 77. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
78. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 176| 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק | 90a. b And the i halakha /i /b is that b she is permitted to both of them. /b , strong MISHNA: /strong b Beit Shammai say: A man may not divorce his wife unless he finds /b out b about her /b having engaged in b a matter of forbidden sexual intercourse [ i devar erva /i ], /b i.e., she committed adultery or is suspected of doing so, b as it is stated: “Because he has found some unseemly matter [ i ervat davar /i ] in her, /b and he writes her a scroll of severance” (Deuteronomy 24:1)., b And Beit Hillel say: /b He may divorce her b even /b due to a minor issue, e.g., because b she burned /b or over-salted b his dish, as it is stated: “Because he has found some unseemly matter in her,” /b meaning that he found any type of shortcoming in her., b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is b better looking than her /b and wishes to marry her, b as it is stated /b in that verse: b “And it comes to pass, if she finds no favor in his eyes” /b (Deuteronomy 24:1)., strong GEMARA: /strong It b is taught /b in a i baraita /i that b Beit Hillel said to Beit Shammai: But isn’t /b the word b “matter” already stated /b in the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? b Beit Shammai said to them: But isn’t /b the word b “unseemly [ i ervat /i ]” already stated? /b , b Beit Hillel said to them: If /b the word b “unseemly” had been stated and /b the word b “matter” had not been stated, I would have said /b that a wife b should leave /b her husband b due to forbidden sexual intercourse, /b but b she should not /b have to b leave /b him b due to /b any other b matter. Therefore, /b the word b “matter” is stated. And if /b the word b “matter” had been stated and /b the word b “unseemly” had not been stated, I would have said /b that if he divorced her merely b due to /b a disadvantageous b matter she may marry another /b man, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). b But /b if she was divorced b due to /b her engaging in b forbidden sexual intercourse, she may not marry another /b man, as she is prohibited from remarrying. b Therefore, /b the word b “unseemly” is stated, /b indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: b And what do Beit Shammai do with this /b word b “matter”? /b How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b “matter” is stated here, /b with regard to divorce, b and /b the word b “matter” is stated there, /b with regard to testimony: b “At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established” /b (Deuteronomy 19:15). b Just as there, /b it is stated that a matter is established only b through two witnesses, so too here, /b a matter of forbidden sexual intercourse justifies divorce only if it is established b through two witnesses. /b , b And Beit Hillel /b would respond to this analogy in the following manner: b Is it written: /b Because he has found something b unseemly in a matter [ i erva bedavar /i ], /b indicating that it was established through the testimony of two witnesses that she engaged in adultery? b And Beit Shammai /b would respond to Beit Hillel’s interpretation as follows: b Is it written: /b Because he has found b either /b something b unseemly or /b another b matter i [o erva o davar /i ], /b in accordance with Beit Hillel’s understanding?, b And Beit Hillel /b would respond that b for this /b reason the expression b “some unseemly matter [ i ervat davar /i ]” is written, as it indicates that /b interpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, b and it /b also b indicates this /b interpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is better looking than her. b With regard to what do they disagree? /b They disagree b with regard to /b the application of b Reish Lakish’s /b statement, b as Reish Lakish said /b that the term b i ki /i /b actually b has /b at least b four /b distinct b meanings: If, perhaps, rather, /b and b because. /b , b Beit Shammai hold /b that the verse b “And it comes to pass, if she finds no favor in his eyes, because [ i ki /i ] he has found some unseemly matter in her” /b means that she did not find favor in his eyes b due to /b the fact that b he has found some unseemly matter in her. And Rabbi Akiva holds /b that the phrase b “because [ i ki /i ] he has found some unseemly matter in her” /b means: b Or if he has found some unseemly matter in her. /b ,§ b Rav Pappa said to Rava: /b According to Beit Hillel, if the husband b found about her neither forbidden sexual intercourse nor /b any other b matter, /b but divorced her anyway, b what is /b the i halakha /i ? Is the divorce valid?,Rava b said to him /b that the answer can be derived b from what the Merciful One reveals /b in the Torah b with regard to a rapist: “He may not send her away all his days” /b (Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, b all his days he stands /b commanded b to arise and remarry /b her as his wife. Evidently, b specifically there /b the husband is obligated to remarry his divorcée, b as the Merciful One reveals /b as much. b But here, what he did, he did. /b , b Rav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what is /b the i halakha /i ? Rava b read /b the following verse b about /b such a person: b “Devise not evil against your neighbor, seeing he dwells securely by you” /b (Proverbs 3:29).,§ It b is taught /b in a i baraita /i ( i Tosefta /i , i Sota /i 5:9) that b Rabbi Meir would say: Just as there are /b different b attitudes with regard to food, so too, there are /b different b attitudes with regard to women. /b With regard to food, b you have a person who, /b when b a fly falls into his cup, he throws out /b the wine with the fly b and does not drink it. And this is /b comparable to b the demeanor of Pappos ben Yehuda /b with regard to his wife, b as he would lock /b the door b before his wife and leave /b so that she would not see any other man., b And you have a person who, /b when b a fly falls into his cup, he throws out /b the fly b and drinks /b the wine. b And this is /b comparable to b the demeanor of any /b common b man, whose /b wife b speaks with her siblings and relatives, and he lets her /b do so., b And you have a man who, /b when b a fly falls into /b his b serving bowl, he sucks /b the fly b and eats /b the food. b This is the demeanor of a bad man, who sees his wife going out /b into the street b with her head uncovered, and spinning in the marketplace /b immodestly, |
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79. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 51| 27b. קמ"ל דאין הולכין בממון אחר הרוב:,ובא אחר ונתקל בה ושברה פטור: אמאי פטור איבעי ליה לעיוני ומיזל,אמרי דבי רב משמיה דרב בממלא רה"ר כולה חביות שמואל אמר באפילה שנו רבי יוחנן אמר בקרן זוית,אמר רב פפא לא דיקא מתניתין אלא או כשמואל או כרבי יוחנן דאי כרב מאי אריא נתקל אפילו שבר נמי,אמר רב זביד משמיה דרבא הוא הדין דאפי' שבר והאי דקתני נתקל איידי דבעי למתני סיפא ואם הוזק בה בעל חבית חייב בנזקו דדוקא נתקל אבל שבר לא מאי טעמא הוא דאזיק אנפשיה קתני רישא נתקל,אמר ליה ר' אבא לרב אשי הכי אמרי במערבא משמיה דר' עולא לפי שאין דרכן של בני אדם להתבונן בדרכים,הוה עובדא בנהרדעא וחייב שמואל בפומבדיתא וחייב רבא,בשלמא שמואל כשמעתיה אלא רבא לימא כשמואל ס"ל,אמר רב פפא קרנא דעצרא הוי דכיון דברשות קעבדי איבעי ליה לעיוני ומיזל,שלח ליה רב חסדא לר"נ הרי אמרו לרכובה שלש ולבעיטה חמש ולסנוקרת שלש עשרה לפנדא דמרא ולקופינא דמרא מאי,שלח ליה חסדא חסדא קנסא קא מגבית בבבל אימא לי גופא דעובדא היכי הוה,שלח ליה דההוא גרגותא דבי תרי דכל יומא הוה דלי חד מנייהו אתא חד קא דלי ביומא דלא דיליה א"ל יומא דידי הוא לא אשגח ביה שקל פנדא דמרא מחייה,א"ל מאה פנדי בפנדא למחייה אפילו למ"ד לא עביד איניש דינא לנפשיה במקום פסידא עביד איניש דינא לנפשיה,דאתמר רב יהודה אמר לא עביד איניש דינא לנפשיה רב נחמן אמר עביד איניש דינא לנפשיה,היכא דאיכא פסידא כ"ע לא פליגי דעביד איניש דינא לנפשיה כי פליגי היכא דליכא פסידא רב יהודה אמר לא עביד איניש דינא לנפשיה דכיון דליכא פסידא ליזיל קמיה דיינא ר"נ אמר עביד איניש דינא לנפשיה דכיון דבדין עביד לא טרח,מתיב רב כהנא בן בג בג אומר אל תיכנס לחצר חברך ליטול את שלך שלא ברשות שמא תראה עליו כגנב אלא שבור את שיניו ואמור לו שלי אני נוטל,א"ל | 27b. the mishna b teaches us that /b the court b does not follow the majority with regard to monetary matters, /b and in cases of uncertainty the burden of proof rests upon the claimant.,§ The mishna teaches concerning the vessel placed in the public domain: If b another /b person b came and stumbled on it and broke it, /b he is b exempt. /b The Gemara asks: b Why /b is he b exempt? /b Although this happened in the public domain, b he should examine /b the road b and /b then continue b walking. /b ,The Sages of the b school of Rav said in the name of Rav: /b The ruling of the mishna is taught b with regard to /b one who placed not just one barrel in the road, but rather b filled the entire public domain with barrels, /b blocking the path. Since the public domain belongs to everyone, a pedestrian is entitled to traverse the road even if it necessitates breaking the vessels. b Shmuel says: /b The ruling of the mishna is b taught with regard to /b a case where he broke it in b the dark. /b Therefore, he could not have avoided breaking the barrel by examining the road in front of him. b Rabbi Yoḥa says: /b The ruling of the mishna is b taught with regard to /b a case where the barrel was placed at b the corner /b of the road, and so the pedestrian could not have seen it, as he rounded the corner, before stumbling on it., b Rav Pappa said: The mishna is precise only according to either /b the explanation of b Shmuel or /b that of b Rabbi Yoḥa, /b but not that of Rav. b As, if /b the mishna is explained b in accordance with /b the explanation of b Rav, what /b is the reason it refers b specifically /b to a case where one b stumbled /b on the barrel? b Even if he broke /b the barrel intentionally he should not be liable to pay, as the owner of the barrel had no right to block the public road., b Rav Zevid said in the name of Rava /b in defense of Rav’s explanation: b The same is true even if he broke /b the barrel intentionally. b And /b as for b this /b fact, b that /b the i tanna /i of the mishna b teaches /b a case where b he stumbled, /b it is b because he wants to teach /b in b the last clause: And if he incurred damage due to /b the vessel, b the owner of the i ḥavit /i is liable /b to pay b for his damage. As /b this ruling applies b specifically when he stumbled, but /b if b he broke /b the barrel intentionally and incurred damage in the process, the owner of the barrel is b not /b required to compensate him. b What is the reason /b for this? Although the pedestrian had the right to break the barrel, b it is he who damaged himself, /b by not being careful while breaking it. Therefore, in b the first clause /b the mishna b teaches /b a case where b he stumbled. /b Accordingly, the mishna’s wording is precise according to Rav’s explanation as well., b Rabbi Abba said to Rav Ashi /b that b this is what they say in the West, /b Eretz Yisrael, b in the name of Rabbi Ulla, /b in explanation of the mishna: Even if the barrel is clearly visible, one who stumbles on it is exempt from liability b because the /b typical b manner of people is not to examine the roads, /b as they assume that the road is unobstructed. Therefore, one who breaks an item placed in the road as a result of not watching is not liable to pay restitution.,The Gemara relates: b There was an incident in Neharde’a /b where a pedestrian stumbled on a jug in an open area and broke it, b and Shmuel deemed him liable /b to pay for the damage. A similar incident took place b in Pumbedita, and Rava deemed /b the person b liable /b to pay.,The Gemara asks: b Granted, Shmuel /b ruled b in accordance with his halakhic /b opinion that the exemption stated in the mishna refers specifically to a case where one stumbles in the dark, as otherwise he is liable for breaking the barrel, since he should have examined the road. b But /b with regard to b Rava, shall we say that he holds in accordance with Shmuel’s /b opinion that one who breaks an item in the public domain is exempt from paying for it only if it was dark?, b Rav Pappa said: /b That inference is not necessary, as this incident b was /b at b the corner where /b there was an olive b press [ i de’atzera /i ], /b where it is known that people put their jugs down while waiting for oil. Consequently, b since they were acting with permission, /b a pedestrian b should examine /b the road b and /b then continue b walking. /b ,§ b Rav Ḥisda sent /b the following question b to Rav Naḥman: /b The Sages b said /b that when one strikes another, humiliating him, the judges determine liability according to the following formula: b For kneeing [ i rekhuva /i ] /b him, he must pay b three /b i sela /i ; b for kicking, five; and for punching [ i velisnokeret /i ] /b him, b thirteen. /b The Gemara asks: If so b for /b hitting him with b the handle of a hoe [ i demara /i ] and for /b hitting him with b the top [ i ulkofina /i ] of a hoe, what /b amount is one liable to pay him?,Rav Naḥman b sent him /b the following response: b Ḥisda, Ḥisda, are you collecting a fine /b for humiliation b in Babylonia, /b where judges are not authorized to collect fines? b Tell me how the incident itself /b transpired.,Rav Ḥisda b sent him /b in response: There is b a certain cistern belonging to two /b people whose arrangement was to alternate its use so b that every day one of them would draw /b from it in turn. It happened that b one of them came and was drawing /b water b on a day that was not his /b turn. His co-owner b said to him: This is my day /b to draw, not yours. His colleague b did not pay attention to him. /b The person whose turn it was therefore b took the handle of a hoe /b and b struck /b the person who was stealing his water, who then sued for damages.,Rav Naḥman b said to him: /b In that case, he was right to do so, and he b should /b have b hit him /b even b a hundred times with the hoe. Even according to the one who says /b that b a person may not take justice into his own /b hands but should go to court, in a case b where /b there would be b a loss /b involved if no immediate action is taken, b a person may take justice into his own /b hands.,This is b as it was stated, /b that b Rav Yehuda says: A person may not take justice into his own /b hands, whereas b Rav Naḥman says: A person may take justice into his own /b hands., b Where there is /b an imminent b loss /b that will be suffered if the injured party does not take action, b everyone agrees that a person may take justice into his own /b hands. b They disagree /b only b when there is no /b imminent b loss /b that will be suffered. b Rav Yehuda says /b that b a person may not take justice into his own /b hands, b because since there is no loss, he should go before the judge /b to have him enforce the law. b Rav Naḥman says /b that b a person may take justice into his own /b hands. b Since he is acting lawfully, /b as he is clearly in the right, b he need not trouble /b himself to go before the judge to have him enforce the law., b Rav Kahana raises an objection /b to Rav Yehuda’s opinion based on a i baraita /i : b Ben Bag Bag says: Do not enter another /b person’s b courtyard /b secretly b to take what is /b rightfully b yours without permission, lest you appear to him as a thief /b trying to steal his property. b Rather, break his teeth, /b i.e., take it by force, b and say to him: I am taking what is mine. /b Evidently one may take justice into his own hands.,Rav Yehuda b said to him: /b |
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80. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185| 37a. לאפוקי מדרבי יוסי שלשה מפירין את הנדר במקום שאין חכם לאפוקי מדרבי יהודה דתניא הפרת נדרים בג' ר' יהודה אומר אחד מהם חכם,במקום שאין חכם כגון מאן אמר רב נחמן כגון אנא ר' יהודה אומר אחד מהן חכם מכלל דהנך כל דהו אמר רבינא דמסתברי ליה וסבר:,רבי יוסי אומר אפילו יש שם כ"ג כו': אמר רב חננאל אמר רב אין הלכה כרבי יוסי פשיטא יחיד ורבים הלכה כרבים מהו דתימא נמוקו עמו קמ"ל,תפשוט מהא דהך קמייתא משמיה דשמואל איתמר דאי משמיה דרב תרתי למה לי,חדא מכלל דחבירתה איתמר:, big strongמתני׳ /strong /big השוחט את הבכור ונודע שלא הראהו מה שאכלו אכלו ויחזיר להם הדמים ומה שלא אכלו הבשר יקבר ויחזיר את הדמים,וכן השוחט את הפרה ומכרה ונודע שהיא טרפה מה שאכלו אכלו ומה שלא אכלו הם יחזירו לו את הבשר והוא יחזיר להם את הדמים מכרוהו לעובד כוכבים או הטילוהו לכלבים ישלמו דמי טרפה:, big strongגמ׳ /strong /big ת"ר המוכר בשר לחבירו ונמצא בשר בכור פירות ונמצא טבלים יין ונמצא יין נסך מה שאכלו אכלו ויחזיר להם את הדמים,ר' שמעון בן אלעזר אומר דברים שהנפש קצה בהן יחזיר להן את הדמים ושאין הנפש קצה בהם ינכה להם את הדמים ואלו הן דברים שהנפש קצה בהן נבילות וטריפות שקצים ורמשים ואלו הן דברים שאין הנפש קצה בהן בכורות טבלים ויין נסך,בכור ולימא ליה מאי אפסדתך,לא צריכא כגון דזבין ליה ממקום מומא דא"ל אי לאו דאכלת הוה מחזינא ליה ושרי ניהליה כרבי יהודה,טבלים הוה מתקיננא להו ואכלנא להו יין נסך על ידי תערובת וכרשב"ג,דתנן יין נסך שנפל לבור כולו אסור בהנאה רבן שמעון בן גמליאל אומר ימכר כולו לעובדי כוכבים חוץ מדמי יי"נ שבו:, br br big strongהדרן עלך כל פסולי המוקדשין /strong /big br br,מתני׳ big strongעל /strong /big אלו מומין שוחטין את הבכור נפגמה אזנו מן החסחוס אבל לא העור נסדקה אעפ"י שלא חסרה ניקבה מלא כרשינה או שיבשה איזהו יבשה כל שתנקב ואינה מוציאה טיפת דם ר' יוסי בן המשולם אומר יבשה שתהא נפרכת:, big strongגמ׳ /strong /big אמאי (דברים טו כא) פסח ועור כתיב,כתיב נמי (דברים טו, כא) כי יהיה בו מום ואימא כי יהיה בו מום כלל פסח או עור פרט כלל ופרט אין בכלל אלא מה שבפרט פסח ועור אין מידי אחרינא לא,(דברים טו, כא) כל מום רע חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש מומין שבגלוי ואינן חוזרין אף כל מומין שבגלוי ואינן חוזרין,ואימא מה הפרט מפורש מומין שבגלוי ובוטל ממלאכתו ואינו חוזר אף כל מומין שבגלוי ובוטל ממלאכתו ואינו חוזר אלמה תנן נפגמה אזנו מן החסחוס ולא מן העור,כל מום רע ריבויא הוא אי הכי מומין שבסתר נמי אלמה תנן חוטין החיצונות שנפגמו ושנגממו והפנימיות שנעקרו | 37a. is b to the exclusion of /b the opinion b of Rabbi Yosei /b in the mishna, who prohibits any number of laymen to deem a firstborn animal permitted. The ruling that a group of b three /b laymen may b dissolve a vow in a place where there is no Sage /b is b to the exclusion of /b the opinion b of Rabbi Yehuda, as it is taught /b in a i baraita /i : b Dissolution of vows /b requires a court of b three. Rabbi Yehuda says: /b This is the i halakha /i only if at least b one of them /b is b a Sage. /b If no Sage is available, laymen may not dissolve a vow.,Rav Ḥiyya bar Amram stated above that a group of three may dissolve a vow b in a place where there is no Sage. /b This indicates that if there is a Sage, he alone may dissolve a vow. The Gemara asks: b Who, for example, /b is considered such a Sage? b Rav Naḥman said: For example, /b one such as b me. /b The i baraita /i further stated that b Rabbi Yehuda says: /b At least b one of /b the three laymen must be b a Sage. /b The Gemara asks: Should one conclude b by inference that those /b other two members can be b anyone, /b even complete ignoramuses? b Ravina said /b in explanation: Each member of the group must be one b to whom /b the i halakhot /i of vows b is explained and he /b is able to b comprehend /b them.,§ The mishna teaches that b Rabbi Yosei says: Even if there is /b a court of b twenty-three /b Sages b there, /b it may be slaughtered only on the basis of the ruling of an expert. b Rav Ḥael says /b that b Rav says: /b The b i halakha /i /b is b not in accordance with /b the opinion of b Rabbi Yosei. /b The Gemara challenges: This is b obvious, /b as there is a principle that in a dispute between b an individual /b Sage b and many /b Sages, the b i halakha /i /b is b in accordance with /b the opinion of the b many /b Sages. The Gemara answers: Rav’s statement is necessary, b lest you say /b that Rabbi Yosei is an exception to the principle, as b his reasoning [ i nimmuko /i ] is with him, /b i.e., his logic is sound. Rav Ḥael therefore b teaches us /b that this is not so, and the i halakha /i does not follow his opinion.,Earlier (36b), the Gemara cited a ruling, which was issued either by Rav or Shmuel, that three regular Jews may deem a firstborn animal permitted in a place where there is no expert, in contrast to the opinion of Rabbi Yosei. The Gemara suggests: b Resolve /b that dilemma b from this /b statement in the name of Rav, that the i halakha /i is not in accordance with the opinion of Rabbi Yosei. It can be inferred from here b that that first, /b uncertain ruling b was stated in the name of Shmuel. As, if /b it was stated b in the name of Rav, why do I /b need b two /b identical rulings?,The Gemara answers: This is insufficient proof, as it is possible that Rav did not issue two identical rulings. Rather, b one /b ruling b was stated from the other, by inference. /b Rav issued only one of these statements explicitly; the other was reported by his students in his name based on an inference from what he had said., strong MISHNA: /strong In the case of b one who slaughters a firstborn /b animal and sells its meat, b and it was discovered that he did not /b initially b show it /b to one of the Sages, the i halakha /i is that it was actually prohibited to derive any benefit from the meat. In that case, b what /b the buyers b ate, they ate, and /b the Sages penalized the seller in that b he must return the money to them, /b which they paid for the meat that they ate. b And /b with regard to b that which they did not eat, /b that b meat must be buried, and he must return the money /b that they paid for the meat that they did not eat., b And likewise, /b in the case of b one who slaughters a cow and sells it, and it was discovered that it is a i tereifa /i , what /b the buyers b ate, they ate, and what they did not eat, they must return the meat to /b the seller, who may sell it to a gentile or feed it to the dogs, b and he must return the money to /b the buyers. If the buyers b sold it to gentiles or cast it to the dogs, they pay /b the seller b the value of a i tereifa /i , /b which is less than the value of kosher meat, and the seller refunds the balance to the buyers., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : In a case where b one sells meat to another and it was discovered /b that it is the b meat /b of b a firstborn /b animal, which was not deemed permitted for consumption by an expert, or if one sells b produce /b to another b and it was discovered /b that it is b untithed produce, /b or if one sells b wine /b to another b and it turns out /b that it is b wine /b that was used for b a libation /b in idol worship, the i halakha /i is that b what /b the purchasers b ate, they ate, and /b the seller b reimburses them /b all their b money. /b , b Rabbi Shimon ben Elazar says, /b qualifying this ruling: If he sold them b items from which one is /b generally b repulsed, he must reimburse them /b all their b money, /b as they are presumed to not have derived benefit from the consumption of such items. b But /b if he sold them b items from which one is not /b generally b repulsed, he deducts for them the value /b of the benefit from those items and reimburses them the balance. b And the following are items from which one is /b generally b repulsed: Carcasses and i tereifot /i , repugt creatures, and creeping animals. And the following are items from which one is /b generally b not repulsed: Firstborn /b animals, b untithed produce, and wine /b used for b a libation /b in idol worship.,The Gemara asks: Why does the seller deduct the value of the meat of b a firstborn /b animal eaten by the purchaser and reimburse him the difference? b Let /b the purchaser b say to /b the seller: b What loss have I caused you /b by eating the meat? Had you not sold it to me, you would have had no rights to partake of it, as this is an unblemished firstborn animal from which deriving benefit is prohibited.,The Gemara answers: b No, /b this ruling is b necessary /b in a case b where he sold him /b a cut of meat b from an area /b on the animal that contained b a blemish, /b but the seller had not yet brought the animal to be examined and deemed permitted by a Sage. In b that /b instance, the seller can b say to /b the purchaser: b Had you not eaten /b the meat, b I would have shown /b the animal to a Sage b and he /b would have b deemed it permitted /b to me. The Gemara notes that this is b in accordance with /b the opinion of b Rabbi Yehuda /b (28a), who permits a firstborn animal to be examined and deemed permitted even after it has been slaughtered.,The Gemara adds that with regard to b untithed produce, /b although one could claim that the purchaser did not cause a loss to the seller, as untithed produce is prohibited for consumption, the seller can say to the purchaser: Had you not eaten my produce, b I would have remedied it, /b i.e., separated its tithes, b and eaten it. /b Similarly, with regard to b wine /b used for b a libation /b in idol worship, which is also prohibited to be consumed, this is referring to a seller who sold it b in a mixture /b of permitted wine. In this case, had the purchaser not consumed the wine mixture, the seller could have derived benefit from it, b in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b , b As we learned /b in a mishna ( i Avoda Zara /i 74a): In the case of b wine /b used for b a libation /b in idol worship b that fell into /b a wine b cistern, /b it is b prohibited /b to b derive benefit /b from b all /b the wine in the cistern, even if the volume of the wine used for a libation was small in comparison to the volume of the rest of the wine in the cistern. b Rabban Shimon ben Gamliel says: All of the /b wine in the cistern b may be sold to a gentile, /b and the money paid for it is permitted, b except for the value of the wine /b used for b a libation /b that is b in it. /b ,, strong MISHNA: /strong b For these blemishes, one may slaughter the firstborn /b animal outside the Temple: If the firstborn’s b ear was damaged /b and lacking b from the cartilage [ i haḥasḥus /i ], but not /b if b the skin /b was damaged; and likewise, if the ear b was split, although it is not lacking; /b or if the ear b was pierced /b with a hole b the size of a bitter vetch, /b which is a type of legume; b or /b if it was an ear b that /b is b desiccated. What is a desiccated /b ear that is considered a blemish? It is b any /b ear b that /b if b it is pierced it does not discharge a drop of blood. Rabbi Yosei ben HaMeshullam says: Desiccated /b means that the ear is so dry b that it will crumble /b if one touches it., strong GEMARA: /strong With regard to the blemishes mentioned in this mishna and in the subsequent i mishnayot /i , the Gemara asks: b Why /b is it permitted to slaughter and eat a firstborn that sustained these blemishes? Only b a lame /b animal b and a blind /b animal are b written /b in the verse that discusses this i halakha /i . That verse states: “And if there be any blemish therein, lameness, or blindness, any ill blemish whatsoever, you shall not sacrifice it to the Lord your God. You shall eat it within your gates” (Deuteronomy 15:21–22).,The Gemara answers: b It is also written /b in the beginning of the verse: b “If there be any blemish therein,” /b which indicates that other blemishes are also included. The Gemara asks: b But /b why not b say /b that the phrase b “if there be any blemish therein” /b is b a generalization, /b while b “lameness, or blindness” /b is b a detail. /b According to the principles of midrashic exegesis, if b a generalization and a detail /b are mentioned, b the generalization includes only that which is /b specified b in the detail. /b Therefore, it should be concluded that in the event of b lameness and blindness, yes, /b one may slaughter the firstborn, but in the event of b another matter, /b one may b not /b slaughter it.,The Gemara answers: By subsequently stating: b “Any ill blemish,” it then generalized /b again. Consequently, it is b a generalization and a detail and a generalization, /b represented in the phrases “any blemish,” “lameness or blindness,” and “any ill blemish,” and according to the principles of midrashic exegesis, b you may deduce /b that the verse is referring b only /b to items b similar to the detail. Just as /b the items mentioned in b the detail, /b i.e., in the phrase “lameness or blindness,” are clearly b defined as blemishes that are exposed and do not regenerate, so too, all blemishes that are exposed and do not regenerate /b are considered blemishes with regard to a firstborn.,The Gemara suggests: b But say /b instead that b just as /b the items mentioned in b the detail, /b i.e., in the phrase “lameness or blindness,” are clearly b defined as blemishes that are exposed and /b that cause an animal to b desist from its /b normal b labor, and /b they are blemishes that b do not regenerate, so too, all blemishes that are exposed and /b that cause an animal to b desist from its labor and do not regenerate /b are included in this i halakha /i . If so, a blemish that does not fit these criteria would not render the firstborn permitted to be slaughtered. b Why /b then b did we learn /b in the mishna that if the firstborn’s b ear was damaged /b and lacking b from the cartilage, but not /b if it is lacking b from the skin, /b it is considered a blemish, despite the fact that this does not cause the animal to desist from its labor?,The Gemara answers: The word “any” in b “any ill blemish” is an amplification, /b and it includes even blemishes that are different from those defined by the detail. The Gemara challenges: b If so, blemishes that are hidden /b should b also /b be included. b Why /b then b did we learn /b in the mishna (39a) that animals with b external gums that were damaged /b and lacking b or that were scratched [ i veshenigmemu /i ] and /b likewise animals with b internal /b gums b that were /b entirely b extracted /b are considered blemished? |
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81. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 174| 47a. אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,[ומי] א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל | 47a. b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states “with you,” /b which indicates that b in any place that he is with you, /b you should accept him. b If so, what /b is the meaning when b the verse states: In the land? /b This indicates that b in Eretz /b Yisrael b he needs to bring evidence /b that he is a convert, b but outside /b of b Eretz /b Yisrael b he does not need to bring evidence /b that he is a convert; rather, his claim is accepted. This is b the statement of Rabbi Yehuda. And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b ,The Gemara analyzes the i baraita /i : In the case when b he came and /b brought b witnesses /b to his conversion b with him, why do I /b need b a verse /b to teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. b Rav Sheshet said: /b The case is b where they say: We heard that he converted in /b the b court /b of b so-and-so, /b but they did not witness the actual conversion. And it is necessary to teach this because it could b enter your mind to say /b that b they should not be relied upon; /b therefore, the verse b teaches us /b that they are relied upon.,As cited above, the latter clause of the i baraita /i states: “With you b in /b your b land” /b (Leviticus 19:33). b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states: “With you,” /b which indicates that b in any place that he is with you, /b you should accept him. The Gemara asks: b But didn’t you /b already b expound that /b phrase in the first clause of the i baraita /i to teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: b One /b of these i halakhot /i is derived from the phrase b “with you” /b in the verse cited, b and /b the other b one /b is derived from the phrase b “with you” /b in a subsequent verse (Leviticus 25:35).,The i baraita /i states: b And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b But isn’t “in /b your b land” written /b in the verse? How can the Rabbis deny any distinction between the i halakha /i inside and outside of Eretz Yisrael?,The Gemara explains: b That /b phrase b is necessary /b to teach b that even in Eretz /b Yisrael, the Jewish people should b accept converts, as it could enter your mind to say /b that it is only b for the sake of /b benefiting from b the goodness of Eretz Yisrael, /b and not for the sake of Heaven, that b they are converting, /b and therefore they should not be accepted. b And /b it could also enter your mind to say that even b nowadays, when /b God’s blessing has ceased and b there is no /b longer b the /b original b goodness /b from which to benefit, one should still suspect their purity of motives because b there are /b the b gleanings, /b the b forgotten sheaves, and /b the b corners /b of fields, b and the poor man’s tithe /b from which they would benefit by converting. Therefore, the verse b teaches us /b that they are accepted even in Eretz Yisrael., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The b i halakha /i /b is that b whether /b a convert is b in Eretz /b Yisrael b or whether /b he is b outside of Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b Isn’t /b this b obvious; /b in all disputes between b an individual /b Sage b and many /b Sages the b i halakha /i is in accordance with /b the opinion of the b many /b Sages. The Gemara explains: It is necessary to state this b lest you say /b that b Rabbi Yehuda’s reason /b is more b logical, being that the verse supports him /b when it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to b teach us /b that the i halakha /i is not in accordance with his opinion., b The Sages taught: /b The verse states that Moses charged the judges of a court: b “And judge righteously between a man and his brother, and the convert with him” /b (Deuteronomy 1:16). b From here, /b based on the mention of a convert in the context of judgment in a court, b Rabbi Yehuda said: /b A potential b convert who converts in a court is a /b valid b convert. /b However, if he converts b in private, he is not a convert. /b ,The Gemara relates: There was b an incident involving one /b who was presumed to be Jewish b who came before Rabbi Yehuda and said to him: I converted in private, /b and therefore I am not actually Jewish. b Rabbi Yehuda said to him: /b Do b you have witnesses /b to support your claim? b He said to him: No. /b Rabbi Yehuda asked: Do b you have children? He said to him: Yes. /b Rabbi Yehuda b said to him: You are deemed credible /b in order b to render yourself unfit /b to marry a Jewish woman by claiming that you are a gentile, b but you are not deemed credible /b in order b to render your children unfit. /b ,The Gemara asks: b But did Rabbi Yehuda /b actually b say /b that b with regard to /b his b children he is not deemed credible? But isn’t it taught /b in a i baraita /i : The verse states: b “He shall acknowledge [ i yakir /i ] /b the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that b he can identify him [ i yakirenu /i ] to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, so /b too, a priest b is deemed credible to say: This son of mine is a son of a divorced woman /b and myself, b or /b to say: He is b a son of a i ḥalutza /i /b and myself, and therefore he is disqualified due to flawed lineage [ i ḥalal /i ]. b And the Rabbis say: He is not deemed credible. /b If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?, b Rav Naḥman bar Yitzḥak said /b that b this is what /b Rabbi Yehuda b said to him: According to your statement you are a gentile, and there is no testimony for a gentile, /b as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. b Ravina said /b that b this is what /b Rabbi Yehuda b said to him: /b Do b you have children? He said: Yes. He said to him: /b Do b you have grandchildren? /b He said: b Yes. He said to him: You are deemed credible /b in order b to render your children unfit, /b based on the phrase “he shall acknowledge,” b but you are not deemed credible /b in order b to render your grandchildren unfit, /b as the verse affords a father credibility only with respect to his children., b This /b opinion of Ravina b is also taught /b in a i baraita /i : b Rabbi Yehuda says: A man is deemed credible to say about his minor son /b that he is unfit, b but he is not deemed credible to say about his adult son /b that he is unfit. b And /b in explanation of the i baraita /i , b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The reference to b a minor /b son does b not /b mean one who is b literally a minor, /b who has not yet reached majority, b and /b the reference to b an adult /b son does b not /b mean one who is b literally an adult, /b who has reached majority; b rather, a minor who has children, this is /b what the i baraita /i is referring to as b an adult, /b and b an adult who does not have children, this is /b what the i baraita /i is referring to as b a minor. /b ,The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak. /b The Gemara asks: b But isn’t it taught /b in the i baraita /i b in accordance with /b the opinion b of Ravina? /b If there is a i baraita /i that supports his opinion, the i halakha /i should be in accordance with his opinion. The Gemara explains: b That /b i baraita /i b was stated concerning the matter of “he shall acknowledge,” /b that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ b The Sages taught /b in a i baraita /i : With regard to a potential b convert who comes to /b a court in order to b convert, at the present time, /b when the Jews are in exile, the judges of the court b say to him: What did you see that /b motivated b you /b to b come to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships are /b frequently b visited upon them? If he says: I know, and /b although b I am unworthy /b of joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court b accepts him immediately /b to begin the conversion process., b And /b the judges of the court b inform him /b of b some of the lenient mitzvot and some of the stringent mitzvot, and they inform him /b of b the sin /b of neglecting the mitzva to allow the poor to take b gleanings, forgotten sheaves, and /b produce in the b corner /b of one’s field, b and /b about the b poor man’s tithe. And they inform him /b of b the punishment for /b transgressing b the mitzvot, /b as follows: b They say to him: Be aware that before you came to this status /b and converted, b had you eaten forbidden fat, you would not be punished by i karet /i , /b and b had you profaned Shabbat, you would not be punished by stoning, /b since these prohibitions do not apply to gentiles. b But now, /b once converted, if b you have eaten forbidden fat you are punished by i karet /i , /b and if b you have profaned Shabbat, you are punished by stoning. /b , b And just as they inform him /b about the b punishment for /b transgressing the b mitzvot, so /b too, b they inform him /b about the b reward granted for /b fulfilling b them. They say to him: Be aware that the World-to-Come is made only for the righteous, /b and if you observe the mitzvot you will merit it, b and /b be aware that b the Jewish people, at the present time, are unable to receive /b their full reward in this world; |
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82. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 176| 49b. מת והוא שנשבר או נשבה או נגנב או אבד נשבר והוא שמת או נשבה או נגנב או אבד נשבה והוא שמת או נשבר או נגנב או אבד נגנב והוא שמת או נשבר או נשבה או אבד אבד והוא שמת או נשבר או נשבה או נגנב משביעך אני ואמר אמן פטור,היכן שורי אמר לו איני יודע מה אתה סח והוא שמת או נשבר או נשבה או נגנב או נאבד משביעך אני ואמר אמן חייב,אמר לנושא שכר והשוכר היכן שורי א"ל מת והוא שנשבר או נשבה נשבר והוא שמת או נשבה נשבה והוא שמת או נשבר נגנב והוא שאבד אבד והוא שנגנב משביעך אני ואמר אמן פטור,מת או נשבר או נשבה והוא שנגנב או אבד משביעך אני ואמר אמן חייב אבד או נגנב והוא שמת או נשבר או נשבה משביעך אני ואמר אמן פטור,זה הכלל כל המשנה מחובה לחובה ומפטור לפטור ומפטור לחובה פטור מחובה לפטור חייב זה הכלל כל הנשבע להקל על עצמו חייב להחמיר על עצמו פטור:, big strongגמ׳ /strong /big מאן תנא ארבעה שומרין אמר רב נחמן אמר רבה בר אבוה ר' מאיר היא אמר ליה רבא לרב נחמן מי איכא תנא דלית ליה ארבעה שומרין אמר ליה הכי קאמינא לך מאן תנא דאמר שוכר כנושא שכר דמי (אמר רב נחמן) אמר רבה בר אבוה רבי מאיר היא,והא רבי מאיר איפכא שמעינן ליה דתנן שוכר כיצד משלם ר' מאיר אומר כשומר חנם ר' יהודה אומר כנושא שכר רבה בר אבוה איפכא תני,הני ארבעה הוו שלשה הוו אמר רב נחמן בר יצחק ארבעה שומרין ודיניהן שלשה:,אמר לשומר חנם כו': היכן שורי כו': אמר לאחד בשוק כו': אמר לשומר כו': היכן שורי אמר לו איני יודע מה אתה סח כו': אמר רב וכולן פטורין משבועת שומרין וחייבין משום שבועת ביטוי ושמואל אמר אף פטורין משום שבועת ביטוי,במאי קמפלגי שמואל סבר ליתא בלהבא ורב סבר איתיה בלאו והן,והא איפליגו בה חדא זימנא דאתמר שבועה שזרק פלוני צרור לים שבועה שלא זרק רב אמר חייב ושמואל אמר פטור רב אמר חייב דאיתא בלאו והן ושמואל אמר פטור דליתא בלהבא,צריכא דאי אשמעינן בהא בהא קאמר רב משום דמנפשיה קמישתבע אבל בהך דבי דינא משבעי ליה אימא מודי ליה לשמואל כדרבי אמי דאמר רבי אמי כל שבועה שהדיינים משביעין אותה אין חייבין עליה משום שבועת ביטוי,ואי איתמר בהא בהא קאמר שמואל אבל בהך אימא מודה ליה לרב צריכא,גופא אמר ר' אמי כל שבועה שהדיינין משביעין אותה אין בה משום שבועת ביטוי שנאמר (ויקרא ה, ד) או נפש כי תשבע לבטא בשפתים מעצמו כדר"ל דאמר ר"ל כי משתמש בארבע לשונות אי דלמא אלא דהא,ר"א אומר כולן פטורין משבועת שומרין וחייבין משום שבועת ביטוי חוץ מאיני יודע מה אתה סח דשואל וגניבה ואבידה דנושא שכר ושבשוכר שהוא חייב שהרי כפרו ממון:, br br big strongהדרן עלך ארבעה שומרין וסליקא לה מסכת שבועות /strong /big br br | |
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83. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 94| 119b. מהדר אזוזי זוזי דרבנן א"ל במטותא מינייכו לא תחללוניה,אמר רבא ואיתימא ר' יהושע בן לוי אפי' יחיד המתפלל בע"ש צריך לומר ויכולו דאמר רב המנונא כל המתפלל בע"ש ואומר ויכולו מעלה עליו הכתוב כאילו נעשה שותף להקב"ה במעשה בראשית שנאמר ויכולו אל תקרי ויכולו אלא ויכלו אמר רבי אלעזר מניין שהדיבור כמעשה שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו,אמר רב חסדא אמר מר עוקבא כל המתפלל בע"ש ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהן על ראשו ואומרים לו (ישעיהו ו, ז) וסר עונך וחטאתך תכופר תניא ר' יוסי בר יהודה אומר שני מלאכי השרת מלוין לו לאדם בע"ש מבית הכנסת לביתו אחד טוב ואחד רע וכשבא לביתו ומצא נר דלוק ושלחן ערוך ומטתו מוצעת מלאך טוב אומר יהי רצון שתהא לשבת אחרת כך ומלאך רע עונה אמן בעל כרחו ואם לאו מלאך רע אומר יהי רצון שתהא לשבת אחרת כך ומלאך טוב עונה אמן בעל כרחו,אמר ר' אלעזר לעולם יסדר אדם שלחנו בע"ש אע"פ שאינו צריך אלא לכזית ואמר ר' חנינא לעולם יסדר אדם שלחנו במוצאי שבת אע"פ שאינו צריך אלא לכזית חמין במוצאי שבת מלוגמא פת חמה במוצאי שבת מלוגמא ר' אבהו הוה עבדין ליה באפוקי שבתא עיגלא תילתא הוה אכיל מיניה כולייתא כי גדל אבימי בריה א"ל למה לך לאפסודי כולי האי נשבוק כולייתא ממעלי שבתא שבקוהו ואתא אריא אכליה,אריב"ל כל העונה אמן יהא שמיה רבא מברך בכל כחו קורעין לו גזר דינו שנאמר (שופטים ה, ב) בפרוע פרעות בישראל בהתנדב עם ברכו ה' מ"ט בפרוע פרעות משום דברכו ה' רבי חייא בר אבא א"ר יוחנן אפילו יש בו שמץ של עבודה זרה מוחלין לו כתיב הכא בפרוע פרעות וכתיב התם (שמות לב, כה) כי פרוע הוא אמר ריש לקיש כל העונה אמן בכל כחו פותחין לו שערי ג"ע שנאמר (ישעיהו כו, ב) פתחו שערים ויבא גוי צדיק שומר אמונים אל תיקרי שומר אמונים אלא שאומרים אמן מאי אמן א"ר חנינא אל מלך נאמן,א"ר יהודה בריה דרב שמואל משמיה דרב אין הדליקה מצויה אלא במקום שיש חילול שבת שנאמר (ירמיהו יז, כז) ואם לא תשמעו אלי לקדש את יום השבת ולבלתי שאת משא וגו' והצתי אש בשעריה ואכלה ארמנות ירושלים ולא תכבה מאי ולא תכבה אמר רב נחמן בר יצחק בשעה שאין בני אדם מצויין לכבותה אמר אביי לא חרבה ירושלים אלא בשביל שחללו בה את השבת שנאמר (יחזקאל כב, כו) ומשבתותי העלימו עיניהם ואחל בתוכם,אמר ר' אבהו לא חרבה ירושלים אלא בשביל שביטלו ק"ש שחרית וערבית שנאמר (ישעיהו ה, יא) הוי משכימי בבקר שכר ירדפו וגו' וכתיב (ישעיהו ה, יב) והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה' לא יביטו וכתיב (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,אמר רב המנונא לא חרבה ירושלים אלא בשביל שביטלו בה תינוקות של בית רבן שנאמר (ירמיהו ו, יא) שפוך על עולל בחוץ וגו' מה טעם שפוך משום דעולל בחוץ אמר עולא לא חרבה ירושלים אלא מפני שלא היה להם בושת פנים זה מזה שנאמר (ירמיהו ו, טו) הובישו כי תועבה עשו גם בוש לא יבושו וגו' אמר ר' יצחק לא חרבה ירושלים אלא בשביל שהושוו קטן וגדול שנאמר (ישעיהו כד, ב) והיה כעם ככהן וכתיב בתריה הבוק תבוק הארץ,אמר רב עמרם בריה דר"ש בר אבא א"ר שמעון בר אבא א"ר חנינא לא חרבה ירושלים אלא בשביל שלא הוכיחו זה את זה שנאמר (איכה א, ו) היו שריה כאילים לא מצאו מרעה מה איל זה ראשו של זה בצד זנבו של זה אף ישראל שבאותו הדור כבשו פניהם בקרקע ולא הוכיחו זה את זה א"ר יהודה לא חרבה ירושלים אלא בשביל שביזו בה ת"ח שנאמר (דברי הימים ב לו, טז) ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה' בעמו עד [ל] אין מרפא מאי עד לאין מרפא אמר רב יהודה אמר רב כל המבזה ת"ח אין לו רפואה למכתו,אמר רב יהודה אמר רב מאי דכתיב (דברי הימים א טז, כב) אל תגעו במשיחי ובנביאי אל תרעו אל תגעו במשיחי אלו תינוקות של בית רבן ובנביאי אל תרעו אלו ת"ח אמר ריש לקיש משום רבי יהודה נשיאה אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן א"ל רב פפא לאביי דידי ודידך מאי א"ל אינו דומה הבל שיש בו חטא להבל שאין בו חטא ואמר ריש לקיש משום ר"י נשיאה אין מבטלין תינוקות של בית רבן אפי' לבנין בית המקדש ואמר ר"ל לר"י נשיאה כך מקובלני מאבותי ואמרי לה מאבותיך כל עיר שאין בה תינוקות של בית רבן מחריבין אותה רבינא אמר מחרימין אותה,ואמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלים וראו נא [ודעו ובקשו ברחובותיה אם תמצאו איש] (אם יש איש) עושה משפט מבקש אמונה ואסלח לה איני והאמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו ממנה אנשי אמנה שנאמר (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לכה קצין תהיה לנו דברים שבני אדם מתכסין בהן כשמלה ישנן בידיך והמכשלה הזאת תחת ידך | 119b. b would seek pairs of Sages /b engaged in conversation on Shabbat and b said to them: Please do not desecrate /b Shabbat by failing to delight in Shabbat., b Rava said, and some say /b it was b Rabbi Yehoshua ben Levi /b who said: b Even an individual who prays on Shabbat evening must recite /b the passage: “And the heavens and the earth b were finished [ i vaykhullu /i ]” /b (Genesis 2:1–3), b as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites /b the passage of b vaykhullu, the verse ascribed him /b credit b as if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated: /b “And the heavens and the earth b were finished [ i vaykhullu /i ].” Do not read /b it as: b Were finished [ i vaykhullu /i ]; rather, /b as: b They finished [ i vaykhallu /i ]. /b It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. b Rabbi Elazar said: From where /b is it derived b that speech is like action? As it is stated: “By the word of God the heavens were made, /b and all of their hosts by the breath of His mouth” (Psalms 33:6)., b Rav Ḥisda said /b that b Mar Ukva said: One who prays on Shabbat evening and recites i vaykhullu /i , the two ministering angels who accompany the person /b at all times b place their hands on his head and say to him: “And your iniquity has passed, and your sin has been atoned” /b (Isaiah 6:7). b It was taught /b in a i baraita /i : b Rabbi Yosei bar Yehuda says: Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one good /b angel b and one evil /b angel. b And when /b he b reaches his home and finds a lamp burning and a table set and his bed made, the good angel says: May it be /b Your b will that it shall be like this for another Shabbat. And the evil angel answers against his will: Amen. And if /b the person’s home is b not /b prepared for Shabbat in that manner, b the evil angel says: May it be /b Your b will that it shall be so for another Shabbat, and the good angel answers against his will: Amen. /b , b Rabbi Elazar said: A person should always set his table on Shabbat eve /b with all the preparations for an important feast, b even if he only needs /b the table set for b an olive-bulk /b of food. b And Rabbi Ḥanina said: A person should always set his table at the conclusion of Shabbat, /b Saturday night, for a feast in deference to the Shabbat that passed, b even if he only needs /b the table set for b an olive-bulk /b of food. And with regard to the meal at the conclusion of Shabbat, they said: b Hot water after Shabbat /b is a b remedy [ i melugma /i ], warm bread at the conclusion of Shabbat /b is a b remedy. /b The Gemara relates: b They would prepare for Rabbi Abbahu at the conclusion of Shabbat a third-born calf, /b and b he would eat /b one b kidney from it. When his son Avimi grew up, /b he b said to /b his father: b Why do you waste so much? Let us leave a kidney over from Shabbat eve, /b and you will not need to slaughter an entire calf for that purpose. Indeed, b they left /b the calf and did not slaughter it, b and a lion came and ate it. /b This teaches that one should not be miserly when it comes to honoring Shabbat.,Apropos the reward for honoring Shabbat, the Gemara cites statements about the reward for answering amen. b Rabbi Yehoshua ben Levi said /b that b anyone who answers: Amen, may His great name be blessed, /b wholeheartedly, b with all his might, /b they b rip his sentence, as it is stated: “When punishments are annulled in Israel, when the people offer themselves, bless the Lord” /b (Judges 5:2). b What is the reason for when punishments are annulled? Because /b the Jewish people b blessed God. /b When one recites: Amen, may His great name be blessed, and blesses God, his punishment is annulled. b Rabbi Ḥiyya bar Abba /b said that b Rabbi Yoḥa said: Even /b if b one has within him a trace of idolatry, /b when he answers amen b he is forgiven. It is written here, /b in the verse above: b “When punishments [ i pera’ot /i ] are annulled.” And it is written there, /b with regard to the sin of the Golden Calf: “And Moses saw b that /b the nation b was wild [ i paru’a /i ], /b for Aaron had let them loose for anyone who might rise against them” (Exodus 32:25). Even one with the wildness of idolatry is forgiven. b Reish Lakish said: One who answers amen with all his strength, they open the gates of the Garden of Eden before him, as it is stated: “Open the gates, and a righteous nation shall come who keeps the faith” /b (Isaiah 26:2). b Do not read: Who keeps [ i shomer /i ] the faith [ i emunim /i ], but rather: Who say [ i she’omerim /i ] amen. What /b is the allusion of the word b i amen /i ? Rabbi Ḥanina said: /b It is an acronym of the words: b God, faithful King [ i El Melekh ne’eman /i ]. /b , b Rav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is only found in a place where there is desecration of Shabbat, as it is stated: “And if you do not heed Me to sanctify the day of Shabbat, and to refrain from carrying burdens /b and come to the gates of Jerusalem on the day of Shabbat, b and I will light a fire in its gates and it will consume the palaces of Jerusalem and it will not be extinguished” /b (Jeremiah 17:27). The Gemara asks: b What /b is the meaning of: b And it will not be extinguished? Rav Naḥman bar Yitzḥak said: /b Fire will break out b at a time when people are not found to extinguish it. Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it, as it is stated: “And from My i Shabbatot /i they averted their eyes, and I was profaned among them” /b (Ezekiel 22:26). Several punishments were decreed to befall Jerusalem as punishment for this transgression.,The Gemara suggests additional reasons for the destruction of Jerusalem. br b Rabbi Abbahu said: Jerusalem was destroyed only because /b its citizens intentionally b omitted recitation of i Shema /i morning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drink /b and are aflame from wine until late in the evening” (Isaiah 5:11). b And it is written /b in the continuation of that passage: b “And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God, /b and they do not see His hands’ creations” (Isaiah 5:12). This means that in the morning and evening, when the Jews should have been reciting i Shema /i , they were drinking wine and liquor. b And it is written /b in that passage: b “Therefore My nation is being exiled for its ignorance; /b its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13)., b Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted /b from studying Torah, b as it is stated: /b “And I am filled with the wrath of God, I cannot contain it, b pour it onto the infants in the street /b and onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11). Rav Hamnuna explains: b What is the reason that /b the wrath is b poured? /b It is b because infants are outside /b in the streets and are not studying Torah. br b Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed /b nor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15). br b Rabbi Yitzḥak said: Jerusalem was destroyed only because /b its b small and /b the b great /b citizens b were equated. /b They did not properly value the prominent leaders of their generation, b as it is stated: “And the common people were like the priest, /b the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). b And it is written afterward: “The land shall be utterly desolate /b and completely plundered, for God has said this” (Isaiah 24:3)., b Rav Amram, son /b of b Rabbi Shimon bar Abba, said /b that b Rabbi Shimon bar Abba said /b that b Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture, /b and they walked without strength before their pursuer” (Lamentations 1:6). b Just as this stag /b turns b its head toward the other’s tail /b when it grazes, and each one feeds on its own, b so too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another. /b br b Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed” /b (II Chronicles 36:16). b What /b is the meaning of: b Until it could not be healed? Rav Yehuda said /b that b Rav said: /b It means that b anyone who disparages Torah scholars cannot be healed from his wound. /b , b Rav Yehuda said /b that b Rav said: What /b is the meaning of that b which is written: “Do not touch My anointed ones and do My prophets no harm” /b (I Chronicles 16:22)? b “Do not touch My anointed ones,” these are the schoolchildren, /b who are as precious and important as kings and priests (Maharsha); b “and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath, /b i.e., reciting Torah, b of schoolchildren. Rav Pappa said to Abaye: My /b Torah study b and yours, what /b is its status? Why is the Torah study of adults worth less? He b said to him: The breath /b of adults, b which is /b tainted by b sin, is not similar to the breath /b of children, b which is not /b tainted by b sin. And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildren /b from studying Torah, b even in order to build the Temple. And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some say /b that he said to him: I have received b from your ancestors as follows: Any city in which there are no schoolchildren /b studying Torah, they b destroy it. Ravina said: /b They leave b it desolate. /b , b And Rava said: Jerusalem was destroyed only because there were no more trustworthy people there, as it is stated: “Roam about the streets of Jerusalem and see, and search its plazas, if you can find a person, who acts justly, who seeks integrity, that I should forgive it” /b (Jeremiah 5:1). The Gemara asks: b Is that so? Didn’t Rav Ketina say: Even at the time of Jerusalem’s failure, trustworthy people did not cease there, as it is stated: “For a man will grab his brother of his father’s house and say: You have a garment. Come be a chief over us /b and let this ruin be under your care” (Isaiah 3:6)? b Things that people use to cover up like a garment, /b secrets, b are in your hands /b and you know about them. Therefore, you should be a leader of the community. And that which is stated: b “And let this ruin be under your care,” /b meaning: |
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84. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 176| 9a. (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר,אשכחיה ר' יוחנן לינוקא דריש לקיש אמר ליה אימא לי פסוקיך א"ל עשר תעשר א"ל ומאי עשר תעשר א"ל עשר בשביל שתתעשר אמר ליה מנא לך א"ל זיל נסי,אמר ליה ומי שרי לנסוייה להקב"ה והכתיב (דברים ו, טז) לא תנסו את ה' א"ל הכי אמר רבי הושעיא חוץ מזו שנאמר (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די,מאי עד בלי די אמר רמי בר חמא אמר רב עד שיבלו שפתותיכם מלומר די א"ל אי הות מטי התם להאי פסוקא לא הוית צריכנא לך ולהושעיא רבך,ותו אשכחיה ר' יוחנן לינוקיה דריש לקיש דיתיב ואמר (משלי יט, ג) אולת אדם תסלף דרכו ועל ה' יזעף לבו,יתיב רבי יוחנן וקא מתמה אמר מי איכא מידי דכתיבי בכתובי דלא רמיזי באורייתא א"ל אטו הא מי לא רמיזי והכתיב (בראשית מב, כח) ויצא לבם ויחרדו איש אל אחיו לאמר מה זאת עשה אלהים לנו,דל עיניה וחזא ביה אתיא אימיה אפיקתיה אמרה ליה תא מקמיה דלא ליעבד לך כדעבד לאבוך,(א"ר יוחנן מטר בשביל יחיד פרנסה בשביל רבים מטר בשביל יחיד דכתיב (דברים כח, יב) יפתח ה' לך את אוצרו הטוב לתת מטר ארצך פרנסה בשביל רבים דכתיב (שמות טז, ד) הנני ממטיר לכם לחם,מיתיבי ר' יוסי בר' יהודה אומר שלשה פרנסים טובים עמדו לישראל אלו הן משה ואהרן ומרים וג' מתנות טובות ניתנו על ידם ואלו הן באר וענן ומן באר בזכות מרים עמוד ענן בזכות אהרן מן בזכות משה מתה מרים נסתלק הבאר שנאמר (במדבר כ, א) ותמת שם מרים וכתיב בתריה ולא היה מים לעדה וחזרה בזכות שניהן,מת אהרן נסתלקו ענני כבוד שנאמר (במדבר כא, א) וישמע הכנעני מלך ערד מה שמועה שמע שמע שמת אהרן ונסתלקו ענני כבוד וכסבור ניתנה לו רשות להלחם בישראל והיינו דכתיב (במדבר כ, כט) ויראו כל העדה כי גוע אהרן,אמר ר' אבהו אל תקרי ויראו אלא וייראו כדדריש ר"ל דאר"ל כי משמש בארבע לשונות אי דלמא אלא דהא,חזרו שניהם בזכות משה מת משה נסתלקו כולן שנאמר (זכריה יא, ח) ואכחיד את שלשת הרועים בירח אחד וכי בירח אחד מתו והלא מרים מתה בניסן ואהרן באב ומשה באדר אלא מלמד שנתבטלו ג' מתנות טובות שנתנו על ידן ונסתלקו כולן בירח אחד,אלמא אשכחן פרנסה בשביל יחיד שאני משה כיון דלרבים הוא בעי כרבים דמי,רב הונא בר מנוח ורב שמואל בר אידי ורב חייא מווסתניא הוו שכיחי קמיה דרבא כי נח נפשיה דרבא אתו לקמיה דרב פפא כל אימת דהוה אמר להו שמעתא ולא הוה מסתברא להו הוו מרמזי אהדדי חלש דעתיה | 9a. b “A tithe shall you tithe [ i te’aser /i ]” /b (Deuteronomy 14:22)? This phrase can be interpreted homiletically: b Take a tithe [ i asser /i ] so that you will become wealthy [ i titasher /i ], /b in the merit of the mitzva., b Rabbi Yoḥa found /b the b young son of Reish Lakish. He said to /b the boy: b Recite to me your verse, /b i.e., the verse you studied today in school. The boy b said to him: “A tithe shall you tithe.” /b The boy further b said to /b Rabbi Yoḥa: b But /b what is the meaning of this phrase: b “A tithe shall you tithe”? /b Rabbi Yoḥa b said to him: /b The verse means: b Take a tithe so that you will become wealthy. /b The boy b said to /b Rabbi Yoḥa: b From where do you /b derive that this is so? Rabbi Yoḥa b said to him: Go /b and b test /b it.,The boy b said to him: And is it permitted to test the Holy One, Blessed be He? But isn’t it written: “You shall not test the Lord your God” /b (Deuteronomy 6:16)? Rabbi Yoḥa b said to /b the boy that b Rabbi Hoshaya said as follows: /b It is prohibited to test God in any way, b except in this /b case of tithes, b as it is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” /b (Malachi 3:10).,In relation to the above verse, the Gemara asks: b What /b is the meaning of the phrase: b “That there shall be more than sufficiency [ i ad beli dai /i ]”? Rami bar Ḥama said /b that b Rav said: /b It means that the abundance will be so great b that your lips will be worn out [ i yivlu /i ], /b similar to the word i beli /i , b from saying enough [ i dai /i ]. /b Returning to the above incident, the Gemara adds that the boy b said to /b Rabbi Yoḥa: Your claim appears explicitly in a verse. b If I had arrived there, /b at this verse, b I would not have needed you or Hoshaya your teacher, /b as I could have understood it on my own.,The Gemara relates another story about the precociousness of this child. b And furthermore, /b on a different occasion b Rabbi Yoḥa found /b the b young son of Reish Lakish, when he was sitting /b and studying b and /b he was b reciting /b the verse: b “The foolishness of man perverts his way, and his heart frets against the Lord” /b (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him., b Rabbi Yoḥa sat down and wondered /b aloud about this verse, b saying: Is there anything that is written in the Writings that is not alluded to in the Torah /b at all? I cannot think of any hint of this idea in the Torah itself. The child b said to him: Is that to say /b that b this /b idea is really b not alluded to /b in the Torah? b But isn’t it written, /b with regard to Joseph’s brothers: b “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” /b (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.,Impressed by the youth’s wisdom, Rabbi Yoḥa b raised his eyes and stared at the boy. /b At this point, the boy’s b mother came and took him away, saying to him: Come away from /b Rabbi Yoḥa, b so that he does not do to you as he did to your father. /b Reish Lakish, the boy’s father, died during a heated dispute with Rabbi Yoḥa over a Torah matter. The argument ended with an offended look from Rabbi Yoḥa which caused Reish Lakish’s death, and the boy’s mother was afraid that her son might suffer the same fate.,§ After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoḥa concerning rain. b Rabbi Yoḥa said: Rain /b falls even b for the sake of an individual, /b in response to the petition of a single person in need of rain, whereas a blessing of b sustece /b comes only b for the sake of many. Rain /b falls even b for the sake of an individual, as it is written: “The Lord will open for you His good treasure, /b the heavens, b to give the rain of your land” /b (Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoḥa further proves that b sustece /b comes b for the sake of many, as it is written: “Behold I will cause to rain bread from the heavens for you” /b (Exodus 16:4). Here, God is referring to the people in the plural form.,The Gemara b raises an objection /b from a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people /b during the exodus from Egypt, and b they are: Moses, Aaron and Miriam. And three good gifts were given /b from Heaven b through their agency, and these are they: /b The b well /b of water, the pillar of b cloud, and /b the b manna. /b He elaborates: The b well /b was given to the Jewish people b in the merit of Miriam; /b the b pillar of cloud /b was b in the merit of Aaron; /b and the b manna in the merit of Moses. /b When b Miriam died /b the b well disappeared, as it is stated: “And Miriam died there” /b (Numbers 20:1), b and it says thereafter /b in the next verse: b “And there was no water for the congregation” /b (Numbers 20:2). b But /b the well b returned in the merit of both /b Moses and Aaron.,When b Aaron died /b the b clouds of glory disappeared, as it is stated: “And the Canaanite, the king of Arad heard” /b (Numbers 33:40). b What report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought that /b the Jewish people were no longer protected by Heaven and therefore b he had been given permission to go to war against the Jewish people. And this /b disappearance of the clouds b is /b the meaning of that b which is written: “And all the congregation saw that [ i ki /i ] Aaron was dead” /b (Numbers 20:29)., b Rabbi Abbahu said: Do not read /b the verse as: b “And they saw [ i va’yiru /i ]”; rather, /b read it as: b And they were seen [ i va’yera’u /i ], /b as the clouds which had concealed the Jewish people were temporarily removed. This is b as Reish Lakish taught. As Reish Lakish said: /b The term b i ki /i /b actually b has /b at least b four /b distinct b meanings: If; perhaps; but; because, /b or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ i ki /i ] Aaron was dead.,The i baraita /i continues: b Both /b the well and the clouds of glory b returned in the merit of Moses. /b However, when b Moses died all of them disappeared. As it is stated: “And I cut off the three shepherds in one month” /b (Zechariah 11:8). b But did /b the three shepherds really b die in one month? Didn’t Miriam die in /b the month of b Nisan, and Aaron in Av and Moses in Adar? Rather, /b this verse b teaches /b us b that /b with the death of Moses the b three good gifts that were given through their agency were annulled, and /b all three gifts b disappeared in one month, /b which made it seem as though all three leaders had died at the same time.,The Gemara explains the difficulty from this i baraita /i . b Apparently, we find /b that b sustece /b can come b for the sake of an individual, /b as the i baraita /i states that sustece in the form of manna came for the sake of Moses. The Gemara answers: b Moses is different, since he requested /b the manna b for many, /b and therefore he was considered b like many, /b not as an individual.,The Gemara relates a story concerning the aforementioned verse from Zechariah. b Rav Huna bar Manoaḥ, Rav Shmuel bar Idi, and Rav Ḥiyya from Vastanya were /b often b found before Rava, /b as they were among his most distinguished students. b When Rava died, they came before Rav Pappa /b to learn from him. However, as also they were great Sages, b whenever Rav Pappa would say a i halakha /i that did not /b sound b reasonable to them, they would gesture to each other /b that Rav Pappa was not equal in stature to Rava. Rav Pappa b was offended /b by their behavior. |
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85. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 176| 3a. (במדבר כא, א) וישמע הכנעני מלך ערד מה שמועה שמע שמע שמת אהרן ונסתלקו ענני כבוד וכסבור ניתנה רשות להלחם בישראל והיינו דכתיב (במדבר כ, כט) ויראו כל העדה כי גוע אהרן,וא"ר אבהו אל תקרי ויראו אלא וייראו כדריש לקיש דאמר ר"ל כי משמש בד' לשונות אי דילמא אלא דהא,מי דמי התם כנען הכא סיחון תנא הוא סיחון הוא ערד הוא כנען סיחון שדומה לסייח במדבר כנען על שם מלכותו ומה שמו ערד שמו איכא דאמרי ערד שדומה לערוד במדבר כנען על שם מלכותו ומה שמו סיחון שמו,ואימא ר"ה אייר,לא סלקא דעתך דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני נעלה הענן מעל משכן העדות מדקאי בניסן וקרי לה שנה שנית וקאי באייר וקרי לה שנה שני' מכלל דר"ה לאו אייר הוא,ואימא ר"ה סיון לא ס"ד דכתיב (שמות יט, א) בחדש השלישי לצאת בני ישראל מארץ מצרים ואם איתא בחדש השלישי בשנה השנית לצאת וגו' מיבעי ליה,ואימא תמוז ואימא אב ואימא אדר,אלא אמר ר"א מהכא (ב דברי הימים ג, ב) ויחל לבנות בחדש השני בשני בשנת ארבע למלכותו מאי שני לאו שני לירח שמונין בו למלכותו,מתקיף לה רבינא ואימא שני בחדש א"כ שני בחדש בהדיה הוה כתיב ביה,ואימא בשני בשבת חדא דלא אשכחן שני בשבת דכתיב ועוד מקיש שני בתרא לשני קמא מה שני קמא חדש אף שני בתרא חדש,תניא כוותיה דר' יוחנן מניין שאין מונין להם למלכים אלא מניסן שנא' (מלכים א ו, א) ויהי בשמונים שנה וארבע מאות שנה לצאת בני ישראל מארץ מצרים וגו' וכתיב (במדבר לג, לח) ויעל אהרן הכהן אל הר ההר על פי ה' וגו' [וכתיב (דברים א, ג) ויהי בארבעים שנה בעשתי עשר חדש],וכתיב (דברים א, ד) אחרי הכותו את סיחון וגו' ואומר וישמע הכנעני וגו' ואומר ויראו כל העדה כי גוע אהרן וגו' ואומר ויהי בחדש הראשון בשנה השנית וגו',ואומר ויהי בשנה השנית בחדש השני וגו' ואומר בחדש השלישי לצאת בני ישראל וגו' ואומר ויחל לבנות וגו',א"ר חסדא לא שנו אלא למלכי ישראל אבל למלכי אומות העולם מתשרי מנינן שנא' (נחמיה א, א) דברי נחמיה בן חכליה ויהי בחדש כסליו שנת עשרים וגו' וכתיב (נחמיה ב, א) ויהי בחדש ניסן שנת עשרי' לארתחשסתא וגו',מדקאי בכסליו וקרי ליה שנת עשרים וקאי בניסן וקרי ליה שנת עשרים מכלל דר"ה לאו ניסן הוא,בשלמא היאך מפרש דלארתחשסתא אלא האי ממאי דלארתחשסתא דילמא | 3a. b “And when the Canaanite, the king of Arad, /b who dwelt in the South, b heard /b tell that Israel came by the way of Atharim; and he fought against Israel” (Numbers 21:1). b What report did he hear? He heard that Aaron had died, and that the clouds of glory had withdrawn /b from the Jewish people, b and he thought /b that b he had been granted permission to wage war against the Jewish people. And this is as it is written: “And all the congregation saw that [ i ki /i ] Aaron was dead, /b and they wept for Aaron thirty days, all the house of Israel” (Numbers 20:29).,About this, b Rabbi Abbahu said: Do not read /b the verse as: b “And they saw [ i vayiru /i ]”; rather, /b read it as: b “And they were seen [ i vayeira’u /i ]” /b by others, because the cover of the clouds of glory had been removed from them. b And /b the next word, “that [ i ki /i ],” should be understood as meaning because, b in accordance with /b the statement of b Reish Lakish, as Reish Lakish said: /b The word b i ki /i is used /b in the Bible b in four senses: If, perhaps, but, and because. /b Therefore, the verse should be understood as follows: And all the congregation was seen, i.e., revealed, because Aaron had died. This shows that at the time of Aaron’s death Sihon was still alive; perforce, Moses’ oration, which was delivered after he had slain Sihon, must have occurred later.,The Gemara raises an objection against this proof: b Is it comparable? There, /b the verse is speaking of b Canaan, /b king of Arad, whereas b here, /b the verse is speaking of b Sihon. /b What proof, then, can be brought from the one with regard to the other? The Gemara explains: A Sage b taught /b in a i baraita /i : All three names are referring to the same person: b He is Sihon, /b and b he is Arad, /b and b he is /b also b Canaan. /b He was called b Sihon because he was similar /b in his wildness b to a foal [ i seyyaḥ /i ] in the desert; /b and he was called b Canaan after his kingdom, /b as he ruled over the Canaanite people; b and what was his /b real b name? Arad was his name. Some say /b an alternative explanation: He was called b Arad because he was similar to a wild ass [ i arod /i ] in the desert; /b and he was called b Canaan after his kingdom; and what was his /b real b name? Sihon was his name. /b ,The Gemara raises another question: Granted, when counting the years from the exodus from Egypt, Av and the following Shevat are both part of the same year, but it has not been established that the counting of years from the Exodus is specifically from Nisan. b Say /b that the b New Year /b for this purpose b is /b in the following month, the month of b Iyyar. /b ,The Gemara rejects this proposal: b It should not enter your mind /b to say this, b as it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was established” /b (Exodus 40:17), b and it is written: “And it came to pass in the second year, in the second month, /b on the twentieth day of the month, b that the cloud was taken up from over the Tabernacle of the testimony” /b (Numbers 10:11). It may be argued as follows: b From /b the fact b that when /b the Bible b speaks of Nisan, /b which is the first month, b it calls it “the second year,” and when it speaks of /b the following b Iyyar, /b which is the second month, b it /b also b calls it “the second year,” by inference, Rosh HaShana is not /b at the beginning of b Iyyar. /b Were it the case that the New Year begins in Iyyar, Nisan and the following Iyyar would not occur in the same year, as the year would have changed in Iyyar.,The Gemara asks further: b And say /b that the b New Year /b for this purpose b is /b in the third month, the month of b Sivan. /b The Gemara rejects this suggestion: b It should not enter your mind /b to say this, b as it is written: “In the third month, after the children of Israel were gone out of the land of Egypt, /b the same day they came into the wilderness of Sinai” (Exodus 19:1). b And if it is so /b that the New Year is the beginning of Sivan, the verse b should have /b said: b In the third month, in the second year after /b the children of Israel b were gone out /b of the land of Egypt, as a new year had started.,The Gemara continues: b But /b perhaps one could b say /b that the New Year for counting the Exodus is in the fourth month, the month of b Tammuz; or say /b that it is in the fifth month, the month of b Av; or say /b that it is in the twelfth month, the month of b Adar. /b There is no clear refutation that these months are not the New Year., b Rather, Rabbi Elazar said: /b It is b from here /b that it is derived that the years of a king’s rule are counted from Nisan, as it is stated: b “And he began to build in the second month, in the second, in the fourth year of his reign” /b (II Chronicles 3:2). b What is /b the meaning of the words b “the second”? Doesn’t it /b mean b second to the month from which /b Solomon’s b reign is counted? /b This is clear proof that the years of a king’s rule are counted from the first month, i.e., the month of Nisan., b Ravina strongly objects to this: /b Why not b say /b that the words “the second” are referring to b the second /b day b of the month? /b The Gemara answers: b If so, it should have explicitly stated: “On the second of the month,” /b as that is the formulation usually used in the Bible to refer to a specific day of the month.,The Gemara raises another objection: Why not b say /b that the words “the second” are referring to the second day b of the week? /b This argument is rejected for two reasons: b First, we have not found the second /b day b of the week /b ever being b written; /b nowhere does the Bible give the day of the week on which a particular event transpired. b And further, /b the verse b juxtaposes the second /b instance of the word b “second” to the first /b instance of the word b “second”: Just as the first “second” /b is referring to b a month, so too, the latter “second” /b is referring to b a month. /b ,It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: From where /b is it derived b that one counts /b the years of b kings’ /b reigns b only from /b the month of b Nisan? As it is stated: “And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, /b in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month, that he began to build the house of the Lord” (I Kings 6:1). b And it is written: “And Aaron the priest went up to Mount Hor at the commandment of the Lord, /b and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month” (Numbers 33:38). b And it is /b later b written: “And it came to pass in the fortieth year, in the eleventh month, /b on the first of the month, that Moses spoke to the children of Israel” (Deuteronomy 1:3)., b And it is written: “After he had slain Sihon, /b the king of the Amorites, who dwelt in Heshbon” (Deuteronomy 1:4). b And it says: “And when the Canaanite, /b the king of Arad, who dwelt in the South, b heard” /b (Numbers 33:40). b And it says: “And all the congregation saw that Aaron was dead, /b and they wept for Aaron thirty days” (Numbers 20:29). b And it says: “And it came to pass in the first month in the second year, /b on the first day of the month, that the Tabernacle was established” (Exodus 40:17)., b And it says: “And it came to pass in the second year, in the second month, /b on the twentieth day of the month, that the cloud was taken up from off the Tabernacle of the testimony” (Numbers 10:11). b And it says: “In the third month, after the children of Israel were gone out /b of the land of Egypt, the same day they came into the wilderness of Sinai” (Exodus 19:1). b And it says: “And he began to build /b in the second month, in the second, in the fourth year of his reign” (II Chronicles 3:2). This list of verses summarizes Rabbi Yoḥa’s explanation.,§ b Rav Ḥisda said: They taught /b that the years of a king’s rule are counted from the first of Nisan b only with regard to the /b Jewish b kings of Israel, but /b the years of b the kings of the /b gentile b nations of the world are counted from Tishrei, as it is stated: “The words of Nehemiah, son of Hachaliah. And it came to pass in the month Kislev, in the twentieth year, /b as I was in Shushan the capital” (Nehemiah 1:1). b And it is written: “And it came to pass in the month Nisan, in the twentieth year of Artaxerxes /b the king, that wine was before him, and I took up the wine, and gave it to the king” (Nehemiah 2:1)., b From /b the fact b that when /b the Bible b speaks of /b the month of b Kislev it calls it the twentieth year, and when it speaks of /b the following b Nisan it /b also b calls it the twentieth year, by inference, /b the b New Year /b for gentile kings b does not /b begin in b Nisan. /b Were it the case that the New Year did begin in Nisan, Kislev and the following Nisan would not occur in the same year.,The Gemara raises an objection: b Granted, /b in b this /b second verse b it is explicitly stated /b that the count relates to the years b of Artaxerxes. But /b as for b that /b first verse, b from where /b is it known that the count relates to the years b of Artaxerxes? Perhaps /b |
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86. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185| 31b. שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה,ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי,ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי,מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר,ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר,ואמר ר' יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה,נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה,שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן,מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי,ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר,ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים,תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה,שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו,ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת,ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת,מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה, br br big strongהדרן עלך המפלת חתיכה /strong /big br br,מתני׳ big strongבנות /strong /big כותים נדות מעריסתן והכותים מטמאים משכב תחתון כעליון מפני שהן בועלי נדות,והן יושבות על כל דם ודם,ואין חייבין עליהן על ביאת מקדש ואין שורפין עליהם את התרומה מפני שטומאתן ספק, big strongגמ׳ /strong /big ה"ד אי דקא חזיין אפילו דידן נמי ואי דלא קחזיין דידהו נמי לא,אמר רבא בריה דרב אחא בר רב הונא אמר רב ששת הכא במאי עסקינן בסתמא דכיון דאיכא מיעוטא דחזיין חיישינן ומאן תנא דחייש למיעוטא | 31b. b they delay /b while b in /b their wives’ b abdomen, /b initially refraining from emitting semen b so that their wives will emit seed first, /b in order b that their children will be male, the verse ascribes them /b credit b as though they have many sons and sons’ sons. And this /b statement b is /b the same as that b which Rav Ketina said: I could have made all of my children males, /b by refraining from emitting seed until my wife emitted seed first. b Rava says /b another method through which one can cause his children to be males: b One who wishes to make all of his children males should engage in intercourse /b with his wife b and repeat /b the act.,§ b And Rabbi Yitzḥak says /b that b Rabbi Ami says: A woman becomes pregt only /b by engaging in intercourse b close to the onset of her /b menstrual b cycle, as it is stated: “Behold, I was brought forth in iniquity” /b (Psalms 51:7). This iniquity is referring to intercourse close to the woman’s menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time., b And Rabbi Yoḥa says: /b A woman becomes pregt only by engaging in intercourse b near /b the time of her b immersion /b in a ritual bath, through which she is purified from her status as a menstruating woman, b as it is stated /b in the continuation of the same verse: b “And in sin [ i uvḥet /i ] did my mother conceive me” /b (Psalms 51:7).,The Gemara explains this derivation: b From where may /b it b be inferred that this term “ i ḥet /i ” is /b a reference b to purity? /b The Gemara answers: b As it is written /b with regard to leprosy of houses: b “ i Veḥittei /i the house” /b (Leviticus 14:52), b and we translate /b the verse into Aramaic as: b And he shall purify the house. And if you wish, say /b that the interpretation is derived b from here: “Purge me [ i teḥatte’eni /i ] with hyssop, and I shall be pure” /b (Psalms 51:9). Evidently, the root i ḥet /i , i tet /i , i alef /i refers to purification.,§ b And Rabbi Yitzḥak says /b that b Rabbi Ami says: When a male comes into the world, /b i.e., when a male baby is born, b peace comes to the world, as it is stated: “Send the lambs [ i khar /i ] for the ruler of the land” /b (Isaiah 16:1). This i khar /i , or i kar /i , a gift one sends the ruler, contributes to the stability of the government and peace, and the word b male [ i zakhar /i ] /b can be interpreted homiletically as an abbreviation of: b This is a i kar /i [ i zeh kar /i ]. /b , b And Rabbi Yitzḥak from the school of Rabbi Ami says: When a male comes into the world, his loaf /b of bread, i.e., his sustece, b comes into his possession. /b In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word b male [ i zakhar /i ] /b as an abbreviation of: b This is a i kar /i [ i zeh kar /i ], /b and the term i kar /i refers to sustece, b as it is written: “And he prepared great provision [ i kera /i ] for them” /b (II Kings 6:23).,By contrast, b when a female comes into the world, nothing, /b i.e., no sustece, comes b with her. /b This is derived from the homiletic interpretation of the word b female [ i nekeva /i ] /b as an abbreviation of the phrase: b She comes clean [ i nekiya ba’a /i ], /b i.e., empty. Furthermore, b until she says: /b Give me b sustece, /b people b do not give her, as it is written /b in Laban’s request of Jacob: b “Appoint me [ i nokva /i ] your wages, and I will give it” /b (Genesis 30:28). Laban used the word i nokva /i , similar to i nekeva /i , when he said that he would pay Jacob only if he explicitly demanded his wages., b The students of Rabbi Shimon ben Yoḥai asked him: For what /b reason b does the Torah say /b that b a woman after childbirth brings an offering? He said to them: At the time that /b a woman b crouches to give birth, /b her pain is so great that b she impulsively takes an oath that she will not engage in intercourse with her husband /b ever again, so that she will never again experience this pain. b Therefore, the Torah says /b that b she must bring an offering /b for violating her oath and continuing to engage in intercourse with her husband., b Rav Yosef objects to this /b answer: b But isn’t /b the woman b an intentional violator /b of her oath? b And /b if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, b the matter depends on /b her b regret /b of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. b And furthermore, /b if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then b she /b should be b required to bring /b a female lamb or goat as b an offering, /b which is the requirement of one who violated b an oath, /b rather than the bird offering brought by a woman after childbirth., b And /b the students of Rabbi Shimon ben Yoḥai further inquired of him: b For what /b reason b does the Torah say /b that a woman who gives birth to b a male /b is ritually impure b for seven /b days, b but /b a woman who gives birth to b a female /b is impure b for fourteen /b days? Rabbi Shimon ben Yoḥai answered them: When a woman gives birth to b a male, over which everyone is happy, she regrets /b her oath, that she will never again engage in intercourse with her husband, already b seven /b days after giving birth. By contrast, after giving birth to b a female, over which everyone is unhappy, she regrets /b her oath only b fourteen /b days after giving birth., b And /b the students further asked him: b For what /b reason b does the Torah say /b that b circumcision /b is performed only b on the eighth /b day of the baby’s life, and not beforehand? He answered them: It is b so that /b there b will not be /b a situation where b everyone /b is b happy /b at the circumcision ceremony b but the father and mother of /b the infant b are unhappy, /b as they are still prohibited from engaging in intercourse., b It is taught /b in a i baraita /i that b Rabbi Meir would say: For what /b reason b does the Torah say /b that b a menstruating woman /b is prohibited from engaging in intercourse with her husband b for seven /b days? It is b because /b if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too b accustomed to her, and /b would eventually be b repulsed by her. /b Therefore, b the Torah says /b that a menstruating woman b shall be ritually impure /b for b seven days, /b during which she is prohibited from engaging in intercourse with her husband, b so that /b when she becomes pure again b she will be dear to her husband as /b at b the time when she entered the wedding canopy /b with him.,§ b The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what /b reason is it the norm that b a man pursues a woman /b for marriage, b but a woman does not pursue a man? /b Rabbi Dostai answered them by citing b a parable of a person who lost an item. Who searches for what? /b Certainly b the owner of the lost item searches for his item; /b the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost., b And /b the students of Rabbi Dostai further asked him: b For what /b reason does b a man /b engage in intercourse b facing down, and a woman /b engage in intercourse b facing up toward the man? /b Rabbi Dostai answered them: b This /b man faces b the place from which he was created, /b i.e., the earth, b and that /b woman faces b the place from which she was created, /b namely man., b And /b the students also inquired: b For what /b reason is b a man /b who is angry likely to b accept appeasement, but a woman /b is b not /b as likely to b accept appeasement? /b Rabbi Dostai answered them: It is b because this /b man behaves like b the place from which he was created, /b i.e., the earth, which yields to pressure, b and that /b woman behaves like b the place from which she was created, /b i.e., from bone, which cannot be molded easily.,The students continued to ask Rabbi Dostai: b For what /b reason b is a woman’s voice pleasant, but a man’s voice is not pleasant? /b He answered: b This /b man is similar to b the place from which he was created, /b the earth, which does not issue a sound when it is struck, b and that /b woman is similar to b the place from which she was created, /b a bone, which makes a sound when it is struck. The proof that a woman’s voice is pleasant is b that it is stated /b in Song of Songs that the man says to his beloved: b “For sweet is your voice, and your countece is beautiful” /b (Song of Songs 2:14).,, strong MISHNA: /strong Samaritan b girls /b are considered b menstruating women from /b the time they lie in b their cradle. And the Samaritan /b men b impart ritual impurity /b to the b lower bedding like the upper /b bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge [ i zav /i ]: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is b due to /b the fact b that /b Samaritan men are considered men who b engage in intercourse with menstruating women. /b , b And /b they are considered men who engage in intercourse with menstruating women because Samaritan women b observe /b the seven-day menstrual period of ritual impurity b for each and every /b emission of b blood, /b even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood., b But /b one who enters the Temple while wearing b those /b garments upon which a Samaritan had lain b is not liable /b to bring an offering b for entering the Temple /b in a status of impurity, b nor does one burn i teruma /i /b that came into contact with b those /b garments, b because their impurity /b is b uncertain. /b , strong GEMARA: /strong The mishna teaches that Samaritan girls are considered menstruating women from the time they lie in their cradle. The Gemara asks: b What are the circumstances /b of this statement? b If /b the mishna is referring to girls b who /b already b see /b menstrual blood, then b even our own, /b i.e., Jewish girls, are b also /b considered menstruating women under such circumstances. b And if /b it is referring to girls b who do not /b yet b see /b menstrual blood, then b their /b girls, i.e., those of the Samaritans, should b also not /b have the status of menstruating women., b Rava, son of Rav Aḥa bar Rav Huna, says /b that b Rav Sheshet says: Here we are dealing with an unspecified /b case, i.e., it is unknown whether these girls have experienced their first menstrual period. b Since there is a minority /b of girls b who see /b menstrual blood, b we are concerned /b with regard to each Samaritan girl that she might be from this minority. The Gemara asks: b And who /b is the i tanna /i who b taught that one must be concerned for the minority? /b |
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87. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205| 62a. תנא הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשרות,רבי ורבי יוסי בר רבי יהודה איקלעו לההוא אתרא בזמן שהוקפלו רוב המקצועות רבי הוה קא אכיל רבי יוסי בר ר' יהודה לא אכיל אתא מרהון אמר להו אמאי לא אכלי רבנן הוקפלו רוב המקצועות הוא ואף על פי כן לא אכיל ר' יוסי בר ר' יהודה קסבר משום סניות מילתא הוא דקאמר הדין גברא,רבי חמא בר רבי חנינא איקלע לההוא אתרא בזמן שהוקפלו רוב המקצועות הוה קאכיל יהיב לשמעיה לא אכיל אמר ליה אכול כך אמר לי רבי ישמעאל בר רבי יוסי משום אביו הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשר,ר' טרפון אשכחיה ההוא גברא בזמן שהוקפלו המקצועות דקאכיל אחתיה בשקא ושקליה ואמטייה למשדיה בנהרא אמר לו אוי לו לטרפון שזה הורגו שמע ההוא גברא שבקיה וערק אמר רבי אבהו משום ר' חנניה בן גמליאל כל ימיו של אותו צדיק היה מצטער על דבר זה אמר אוי לי שנשתמשתי בכתרה של תורה,ואמר רבה בר בר חנה אמר ר' יוחנן כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשצר שנשתמש בכלי קודש שנעשו כלי חול שנאמר (יחזקאל ז, כב) ובאו בה פריצים וחיללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב (דניאל ה, ל) בה בליליא קטיל בלשצר המשתמש בכתרה של תורה שהוא חי וקיים לעולם על אחת כמה וכמה,ורבי טרפון כיון דכי אכיל דהוקפלו רוב המקצועות הוה אמאי צעריה ההוא גברא משום דההוא הוו גנבי ליה ענבי כולה שתא וכיון דאשכחיה לר' טרפון סבר היינו דגנבן אי הכי אמאי ציער נפשיה משום דרבי טרפון עשיר גדול הוה והוה ליה לפייסו בדמים,תניא (דברים ל, כ) לאהבה את ה' אלהיך לשמוע בקולו ולדבקה בו שלא יאמר אדם אקרא שיקראוני חכם אשנה שיקראוני רבי אשנן שאהיה זקן ואשב בישיבה,אלא למד מאהבה וסוף הכבוד לבא שנאמר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (משלי ג, יז) דרכיה דרכי נועם ואומר (משלי ג, יח) עץ חיים היא למחזיקים בה ותומכיה מאושר,רבי אליעזר בר ר' צדוק אומר עשה דברים לשם פעלם ודבר בהם לשמם אל תעשם עטרה להתגדל בהם ואל תעשם קורדום להיות עודר בו וקל וחומר ומה בלשצר שלא נשתמש אלא בכלי קדש שנעשו כלי חול נעקר מן העולם המשתמש בכתרה של תורה על אחת כמה וכמה,אמר רבא שרי ליה לאיניש לאודועי נפשיה באתרא דלא ידעי ליה דכתיב (מלכים א יח, יב) ועבדך ירא את ה' מנעוריו אלא קשיא דר' טרפון דעשיר גדול היה והוה ליה לפייסיה בדמים,רבא רמי כתיב ועבדך ירא את ה' מנעוריו וכתיב (משלי כז, ב) יהללך זר ולא פיך הא באתרא דידעי ליה הא באתרא דלא ידעי ליה,אמר רבא שרי ליה לצורבא מרבנן למימר צורבא מרבנן אנא שרו לי תיגראי ברישא דכתיב (שמואל ב ח, יח) ובני דוד כהנים היו מה כהן נוטל בראש אף תלמיד חכם נוטל בראש וכהן מנא לן דכתיב (ויקרא כא, ח) וקדשתו כי את לחם (ה') אלהיך הוא מקריב ותנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה | 62a. The Sages b taught: /b If b most of the knives have been set aside, /b the figs left in the field b are permitted with regard to /b the laws of b stealing and are exempt from tithes, /b since their owners presumably do not want them and the figs are therefore considered ownerless property.,The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi /b Yehuda HaNasi b ate /b the figs left in the field, but b Rabbi Yosei bar Rabbi Yehuda did not eat. The owner /b of the field b came /b and b said to them: Why are the Sages not eating? It is /b now the period when b most of the knives have been set aside. /b The Gemara notes: b But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, /b since b he thought /b that it was only b due to embarrassment over the matter /b that b that man said /b his comment, but he did not really mean to declare his figs ownerless.,The Gemara relates another incident: b Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate /b from the figs that were left in the field, but when b he gave /b some b to his attendant /b the latter b did not eat. /b Rabbi Ḥama b said to him: Eat, /b as b Rabbi Yishmael bar Rabbi Yosei said to me the following /b ruling b in the name of his father: /b If b most of the knives have been set aside, /b the figs b are permitted with regard to /b the laws of b stealing and are exempt from the tithe. /b ,The Gemara relates another incident: b A certain man found Rabbi Tarfon eating /b figs from his field b at the time when most of the knives had been set aside. He placed /b Rabbi Tarfon b in a sack, lifted him up, and carried him to throw him into the river. /b Rabbi Tarfon b said to him: Woe to Tarfon, for this /b man b is killing him. /b When b that man heard /b that he was carrying the great Rabbi Tarfon, b he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥaya ben Gamliel: All the days of that righteous man, /b Rabbi Tarfon, b he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, /b as Rabbi Tarfon was only released out of respect for his Torah learning., b And /b with regard to this statement, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Whoever makes use of the crown of Torah is uprooted from the world. /b This can be derived by means of b an i a fortiori /i /b inference: b If Belshazzar, who made use of the sacred /b Temple b vessels, which had /b already b become non-sacred vessels /b by that time, as after their forcible removal from the Temple the vessels lost their sanctity, b as it is stated /b in the verse: b “And robbers shall enter into it, and profane it” /b (Ezekiel 7:22), showing that b once /b the Temple vessels b have been robbed they become non-sacred, was uprooted from the world /b for his actions, b as it is written: “On that night Belshazzar /b the Chaldean king b was killed” /b (Daniel 5:30); b one who makes use of the crown of Torah, which lives and endures forever /b and whose sanctity cannot be removed, b all the more so /b shall he be uprooted.,The Gemara returns to the incident involving Rabbi Tarfon. b And /b in the case of b Rabbi Tarfon, since he was eating /b during the time b when most of the knives had been set aside, why did that man trouble him? /b The Gemara explains: It was b because /b someone b had been stealing grapes from that /b man b all year, and when he found Rabbi Tarfon he thought: This is /b the one b who stole from me /b the entire year. The Gemara asks: b If so, why did Rabbi Tarfon berate himself? /b Clearly he was justified in saving himself. The Gemara answers: b Since Rabbi Tarfon was very wealthy, he should have /b sought b to appease him with money /b in order to save himself, rather than relying on his status as a Torah scholar.,Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It b is taught /b in a i baraita /i : The verse states: b “To love the Lord your God, to listen to His voice, and to cleave to Him” /b (Deuteronomy 30:20). This verse indicates b that a person should not say: I will read /b the written Torah b so that they will call me a Sage; I will study /b Mishna b so that they will call me Rabbi; I will review /b my studies b so that I will be an Elder and will sit in the academy. /b , b Rather, learn out of love, /b as the verse states: “To love the Lord your God.” b And the honor will eventually come /b of its own accord, b as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” /b (Proverbs 7:3), b and it states: “Its ways are ways of pleasantness, /b and all its paths are peace” (Proverbs 3:17), b and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” /b (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness., b Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, /b not for any ulterior motive, b and speak /b words b of /b Torah b for their own sake. Do not make them a crown with which to become glorified, and do not make them nor make them a dolabra [ i kordom /i ] with which to hoe, /b i.e., do not use Torah study as a means of earning a livelihood. b And /b this is b an i a fortiori /i /b inference: b If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, /b whose sanctity is permanent, b all the more so /b shall he be uprooted from the world., b Rava said: /b In a time of need, b it is permitted for a person to make himself known in a place where /b people b do not know him. /b The proof is from what Obadiah said to Elijah in order to identify himself, b as it is written: “But I, your servant, have feared the Lord from my youth” /b (I Kings 18:12). The Gemara asks: b But /b this is b difficult /b with regard to the story about b Rabbi Tarfon, /b who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, b as he was very wealthy, and /b therefore b he should have /b sought b to appease him with money. /b , b Rava raises a contradiction: It is written /b that Obadiah spoke highly of himself: b “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” /b (Proverbs 27:2). He answers: b This /b verse is referring b to a place where /b people b know him, /b where he should not praise himself, whereas b that /b verse is referring b to a place where /b people b do not know him. /b , b Rava said /b further: b It is permitted for a Torah scholar to say: I am a Torah scholar, /b so b resolve my case first, as it is written: “And the sons of David were priests” /b (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that b just as a priest takes /b his portion b first, so too, a Torah scholar takes /b his portion b first. And a priest, from where do we /b derive that he takes his portion first? b As it is written: “And you shall sanctify him, for he offers the bread of your God” /b (Leviticus 21:8). b And the school of Rabbi Yishmael taught: /b The phrase b “and you shall sanctify him” /b applies with regard b to every matter of sanctity: /b |
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88. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185| 28a. ולא ברכתי לפני כהן ולא אכלתי מבהמה שלא הורמו מתנותיה,דא"ר יצחק א"ר יוחנן אסור לאכול מבהמה שלא הורמו מתנותיה ואמר ר' יצחק כל האוכל מבהמה שלא הורמו מתנותיה כאילו אוכל טבלים ולית הלכתא כוותיה,ולא ברכתי לפני כהן,למימרא דמעליותא היא והא א"ר יוחנן כל תלמיד חכם שמברך לפניו אפילו כ"ג עם הארץ אותו ת"ח חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי,כי קאמר איהו בשוין,שאלו תלמידיו את רבי נחוניא בן הקנה במה הארכת ימים אמר להם מימי לא נתכבדתי בקלון חברי ולא עלתה על מטתי קללת חברי וותרן בממוני הייתי,לא נתכבדתי בקלון חברי כי הא דרב הונא דרי מרא אכתפיה אתא רב חנא בר חנילאי וקא דרי מיניה א"ל אי רגילת דדרית במאתיך דרי ואי לא אתייקורי אנא בזילותא דידך לא ניחא לי,ולא עלתה על מטתי קללת חברי כי הא דמר זוטרא כי הוה סליק לפורייה אמר שרי ליה לכל מאן דצערן,וותרן בממוני הייתי דאמר מר איוב וותרן בממוניה הוה שהיה מניח פרוטה לחנוני מממוניה,שאל ר"ע את רבי נחוניא הגדול (אמר לו) במה הארכת ימים אתו גווזי וקא מחו ליה סליק יתיב ארישא דדיקלא א"ל רבי אם נאמר (במדבר כח, ד) כבש למה נאמר אחד אמר להו צורבא מדרבנן הוא שבקוהו,א"ל אחד מיוחד שבעדרו,א"ל מימי לא קבלתי מתנות ולא עמדתי על מדותי וותרן בממוני הייתי,לא קבלתי מתנות כי הא דר' אלעזר כי הוו משדרי ליה מתנות מבי נשיאה לא הוה שקיל כי הוה מזמני ליה לא הוה אזיל אמר להו לא ניחא לכו דאחיה דכתיב (משלי טו, כז) שונא מתנות יחיה ר' זירא כי הוו משדרי ליה מבי נשיאה לא הוה שקיל כי הוה מזמני ליה אזיל אמר אתייקורי דמתייקרי בי,ולא עמדתי על מדותי דאמר רבא כל המעביר על מדותיו מעבירין ממנו כל פשעיו שנאמר (מיכה ז, יח) נושא עון ועובר על פשע למי נושא עון למי שעובר על פשע,שאל רבי את ר' יהושע בן קרחה במה הארכת ימים א"ל קצת בחיי אמר לו רבי תורה היא וללמוד אני צריך א"ל מימי לא נסתכלתי בדמות אדם רשע דאמר ר' יוחנן אסור לאדם להסתכל בצלם דמות אדם רשע שנאמר (מלכים ב ג, יד) לולא פני יהושפט מלך יהודה אני נושא אם אביט אליך ואם אראך,ר"א אמר עיניו כהות שנאמר (בראשית כז, א) ויהי כי זקן יצחק ותכהין עיניו מראות משום דאסתכל בעשו הרשע,והא גרמא ליה והאמר ר' יצחק לעולם אל תהי קללת הדיוט קלה בעיניך שהרי אבימלך קלל את שרה ונתקיים בזרעה שנאמר (בראשית כ, טז) הנה הוא לך כסות עינים אל תקרי כסות אלא כסיית עינים,הא והא גרמא ליה רבא אמר מהכא (משלי יח, ה) שאת פני רשע לא טוב,בשעת פטירתו א"ל [רבי] ברכני א"ל יהי רצון שתגיע לחצי ימי ולכולהו לא אמר לו הבאים אחריך בהמה ירעו,אבוה בר איהי ומנימן בר איהי חד אמר תיתי לי דלא אסתכלי בכותי וחד אמר תיתי לי דלא עבדי שותפות בהדי כותי,שאלו תלמידיו את ר' זירא במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני ולא הרהרתי במבואות המטונפות ולא הלכתי ד"א בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חבירי ולא קראתי לחבירי (בחניכתו) ואמרי לה (בחכינתו):, big strongמתני׳ /strong /big ועוד א"ר יהודה בית הכנסת שחרב אין מספידין בתוכו ואין מפשילין בתוכו חבלים ואין פורשין לתוכו מצודות ואין שוטחין על גגו פירות ואין עושין אותו קפנדריא,שנאמר (ויקרא כו, לא) והשמותי את מקדשכם קדושתן אף כשהן שוממין,עלו בו עשבים לא יתלוש מפני עגמת נפש:, big strongגמ׳ /strong /big ת"ר בתי כנסיות אין נוהגין בהן קלות ראש אין אוכלין בהן ואין שותין בהן | 28a. b And I never recited /b Grace after Meals b in the presence of a priest, /b but rather I gave him the privilege to lead. b And I never ate from an animal whose /b priestly b portions, /b i.e., the foreleg, the jaw, and the maw, b had not /b already b been set aside. /b ,Another example of Rabbi Perida’s meticulous behavior is based on that b which Rabbi Yitzḥak said /b that b Rabbi Yoḥa said: It is prohibited to eat /b meat b from an animal whose /b priestly b portions have not been set aside. And Rabbi Yitzḥak said: Anyone who eats /b meat b from an animal whose /b priestly b portions have not been set aside is /b regarded b as if he were eating untithed produce. /b The Gemara comments: b And the i halakha /i is not in accordance with his /b opinion. Rather, it is permitted to eat meat from such an animal. Nevertheless, Rabbi Perida acted stringently and did not eat from it.,The Gemara considers another of Rabbi Perida’s actions: He said: b And I never blessed /b Grace after Meals b in the presence of a priest, /b but rather I gave him the privilege to lead., b Is this to say that /b doing so b is /b especially b virtuous? But /b hasn’t b Rabbi Yoḥa said: Any Torah scholar who /b allows someone else b to bless /b Grace after Meals b in his presence, /b i.e., to lead for him, b even /b if that person is b a High Priest who is an ignoramus, /b then b that Torah scholar is liable to /b receive the b death penalty /b for belittling his own honor? This is b as it is stated: “All those who hate me, love death” /b (Proverbs 8:36). b Do not read /b it as b “those who hate Me [ i mesan’ai /i ],” rather /b read it as though it said: b Those who make Me hated [ i masni’ai /i ]. /b The honor due to a Torah scholar is representative of the honor of God in the world. Therefore, by belittling his own honor, he causes others to fail to respect God, which can ultimately develop into hate. If so, why did Rabbi Perida consider his behavior to be so deserving of praise?,The Gemara answers: b When /b Rabbi Perida b says this, /b he was speaking b of /b people of b equal /b stature. He was particular to honor the priesthood only when the priest was also a Torah scholar.,The Gemara discusses the fourth Sage who was blessed with longevity: b Rabbi Neḥunya ben HaKana was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I never attained veneration at /b the expense of b my fellow’s degradation. Nor did my fellow’s curse /b ever b go up with me upon my bed. /b If ever I offended someone, I made sure to appease him that day. Therefore, when I went to bed I knew that no one had any grievances against me. b And I was /b always b openhanded with my money. /b ,The Gemara clarifies the meaning of his statement: Rabbi Neḥunya said: b I never attained veneration at /b the expense of b my fellow’s denigration. /b This is referring to conduct b such as that of Rav Huna, who was carrying a hoe over his shoulder /b as he returned from his work. b Rav Ḥana bar Ḥanilai came and, /b out of respect for his teacher, b took the hoe from him /b to carry it for him. Rav Huna b said to him: If you are accustomed to carry /b such objects b in your own city, /b you may b carry it; but if not, /b then b for me to be venerated through your denigration is not pleasing for me. /b ,Rabbi Neḥunya also said: b Nor did /b I ever allow the resentment caused by b my fellow’s curse /b to b go up with me upon my bed. /b This is referring to conduct b such as that of Mar Zutra. When he would go to bed /b at night, b he would /b first b say: I forgive anyone who has vexed me. /b ,Lastly, Rabbi Neḥunya said: b And I was /b always b openhanded with my money. /b This is referring to conduct such as b that which the Master said: Job was openhanded with his money, as he would /b always b leave /b at least b a i peruta /i of his money with the shopkeeper. /b He never demanded the change from his transactions.,On a similar occasion, b Rabbi Akiva asked Rabbi Neḥunya the Great; he said to him: In /b the merit of b which /b virtue b were you /b blessed with b longevity? /b Rabbi Neḥunya’s b attendants [ i gavzei /i ] came and /b started b beating /b Rabbi Akiva, for they felt that he was acting disrespectfully by highlighting Rabbi Neḥunya’s old age. Rabbi Akiva ran away from them, and b he climbed up and sat upon the top of a date palm. /b From there, b he said to /b Rabbi Neḥunya: b My teacher, /b I have a question about the verse concerning the daily offering that states “one lamb” (Numbers 28:4). b If it is stated “lamb” /b in the singular, b why is it /b also b stated “one”; /b isn’t this superfluous? Upon hearing Rabbi Akiva’s scholarly question, Rabbi Neḥunya b said to /b his attendants: b He is /b clearly b a young Torah scholar, let him be. /b ,Rabbi Neḥunya then addressed Rabbi Akiva’s questions. With regard to the second question, b he said to him: /b The word b “one” /b teaches that the lamb should be b the unique one of its flock, /b i.e., only the best quality lamb should be used.,With regard to the original question, Rabbi Neḥunya b said to him: In /b all b my days I never accepted gifts. Nor was I /b ever b inflexible /b by exacting b a measure /b of retribution against those who wronged me. b And I was /b always b openhanded with my money. /b ,The Gemara explains: b I never accepted gifts; /b this is referring to conduct b such as that of Rabbi Elazar. When they would send him gifts from the house of the i Nasi /i , he would not take /b them, b and when they would invite him, he would not go /b there, as he considered hospitality to be a type of gift. b He /b would b say to them: Is it not pleasing to you that I should live, as it is written: “He that hates gifts shall live” /b (Proverbs 15:27)? In contrast, it was reported about b Rabbi Zeira /b that b when they would send him /b gifts b from the house of the i Nasi /i , he would not accept /b them, b but when they would invite him, he would go /b there. b He said: They are honored by my /b presence; therefore my visiting is not considered like I am taking a gift from them.,He also said: b Nor was I /b ever b inflexible /b in exacting b a measure /b of retribution against those who wronged me. This is referring to conduct such as that b which Rava said: Anyone who overlooks /b exacting b a measure /b of retribution against those who wronged him, b all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression” /b (Micah 7:18), which is homiletically read as saying: b For whom does He pardon iniquity? For he who overlooks transgressions /b that others have committed against him.,In a similar incident, b Rabbi /b Yehuda HaNasi once b asked Rabbi Yehoshua ben Korḥa: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to him: /b Why do you ask me, b are you wearied of my /b long b life? /b Rabbi Yehuda HaNasi b said to him: My teacher, it is Torah and /b so b I must learn /b it. Rabbi Yehoshua ben Korḥa b said to him: In /b all b my days I never gazed at the likeness of a wicked man, as Rabbi Yoḥa said: It is prohibited for a person to gaze in the image of the likeness of a wicked man, as it is stated /b that the prophet Elisha said to Jehoram king of Israel: b “Were it not that I regard the presence of Jehoshaphat, the king of Judea, I would not look toward you, nor see you” /b (II Kings 3:14)., b Rabbi Elazar said: /b One who gazes at the likeness of an evil man, b his eyes become dim, as it is stated: “And it came to pass, that when Isaac was old, and his eyes were dim so that he could not see” /b (Genesis 27:1). This happened b because he gazed at the wicked Esau. /b ,The Gemara asks: b Did this cause /b Isaac’s blindness? b Didn’t Rabbi Yitzḥak say: A curse of an ordinary person should not be lightly regarded in your eyes, because Abimelech cursed Sarah, and /b although he was not a righteous man, his curse b was /b nevertheless b fulfilled, /b albeit b in her descendant. As it is stated /b that Abimelech said to Sarah with regard to the gift that he gave to Abraham: b “Behold, it is for you a covering of the eyes” /b (Genesis 20:16). b Do not read /b it as b “a covering [ i kesut /i ] /b of the eyes,” but b rather /b read it as: b A blindness [ i kesiat /i ] of the eyes. /b Abimelech’s words were a veiled curse for Sarah to suffer from blindness. While she herself did not suffer, the curse was apparently fulfilled in the blindness of her son, Isaac.,According to Rabbi Yitzḥak, Abimelech’s curse was the cause of Isaac’s blindness, and it was not, as Rabbi Elazar suggested, the fact he gazed at Esau. The Gemara explains: Both b this and that /b jointly b caused it. Rava said: /b The prohibition against gazing at the likeness of a wicked person is derived b from here: “It is not good to raise the face of the wicked” /b (Proverbs 18:5)., b At the time of /b Rabbi Yehoshua ben Korḥa’s b departure /b from this world, Rabbi Yehuda HaNasi b said to him: My teacher, bless me. He said to him: May it be /b God’s b will that you /b live to b reach to half of my days. /b When Rabbi Yehuda HaNasi heard this, he asked in astonishment: Are you saying that b to the entirety of /b your days I should b not /b reach? Why? Rabbi Yehoshua ben Korḥa b said to him: Shall those who come after you /b just b tend cattle? /b If you live as long as me, your sons will never be able to succeed you in the position of Nasi. As such, they will never achieve greatness in Torah, and it will be as if they just tended cattle throughout their lives. It is therefore better that your life not be so prolonged, so that they have the opportunity to rise to eminence., b Avuh bar Ihi and Minyamin bar Ihi /b both spoke on this topic: b One /b of them b said: May /b a blessing b come to me for I never gazed at /b a wicked b gentile. And /b the other b one said: May /b a blessing b come to me for I never formed a partnership with /b a wicked b gentile, /b so as not to have any association with a wicked person.,The Gemara presents a similar incident: b Rabbi Zeira was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I was never angry inside my house /b with members of my household who acted against my wishes. b Nor did I /b ever b walk ahead of someone who was a greater /b Torah scholar b than me. Nor did I /b ever b meditate /b upon words of Torah b in filthy alleyways, /b as doing so is a disgrace to the Torah. b Nor did I /b ever b walk four cubits without /b meditating on words of b Torah or without /b wearing b phylacteries. Nor did I /b ever b sleep in a study hall, neither a deep sleep or a brief nap. Nor did I /b ever b rejoice when my fellow stumbled. Nor did I /b ever b call my fellow by his derogatory nickname [ i ḥanikhato /i ]. And some say /b that he said: I never called my fellow by b his nickname [ i ḥakhinato /i ], /b i.e., even one that is not derogatory., strong MISHNA: /strong b And Rabbi Yehuda said further: A synagogue that fell into ruin /b still may not be used for a mundane purpose. Therefore, b one may not eulogize in it. And nor may one stretch out /b and repair b ropes in it. /b The wide expanse of the synagogue would have been particularly suitable for this. b And nor may one spread /b animal b traps within it. And nor may one spread out produce upon its roof /b to dry. b And nor may one make it /b into b a shortcut. /b ,The i halakha /i that a synagogue in disrepair still may not be used for mundane purposes is derived from a verse, b as it is stated: “And I will bring desolation to your sanctuaries” /b (Leviticus 26:31). The fact that the word “sanctuaries” appears after the word “desolation” indicates that b their sanctity /b remains upon them b even when they are desolate. /b ,However, if b grass sprang up /b of its own accord b in /b the ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : With regard to b synagogues: One may not act inside them with frivolity. /b Therefore, b one may not eat in them; nor may one drink in them; /b |
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89. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline, literary structure of, history of text •penal code of the manual of discipline Found in books: Schiffman (1983) 185| 23b. (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם הא כל היושב ולא עבר עבירה נותנין לו שכר כעושה מצוה,ר"ש בר רבי אומר הרי הוא אומר (דברים יב, כג) רק חזק לבלתי אכול (את) הדם כי הדם הוא הנפש וגו' ומה אם הדם שנפשו של אדם קצה ממנו הפורש ממנו מקבל שכר גזל ועריות שנפשו של אדם מתאוה להן ומחמדתן הפורש מהן על אחת כמה וכמה שיזכה לו ולדורותיו ולדורות דורותיו עד סוף כל הדורות,ר' חנניא בן עקשיא אומר רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצות שנאמר (ישעיהו מב, כא) ה' חפץ למען צדקו יגדיל תורה ויאדיר:, big strongגמ׳ /strong /big א"ר יוחנן חלוקין עליו חבריו על רבי חנניה בן גמליאל אמר רב אדא בר אהבה אמרי בי רב תנינן אין בין שבת ליום הכפורים אלא שזה זדונו בידי אדם וזה זדונו בהכרת ואם איתא אידי ואידי בידי אדם הוא,רב נחמן (בר יצחק) אומר הא מני רבי יצחק היא דאמר מלקות בחייבי כריתות ליכא דתניא רבי יצחק אומר חייבי כריתות בכלל היו ולמה יצאת כרת באחותו לדונו בכרת ולא במלקות,רב אשי אמר אפילו תימא רבנן זה עיקר זדונו בידי אדם וזה עיקר זדונו בידי שמים,אמר רב אדא בר אהבה אמר רב הלכה כר' חנניה בן גמליאל אמר רב יוסף מאן סליק לעילא ואתא ואמר אמר ליה אביי אלא הא דאמר רבי יהושע בן לוי שלשה דברים עשו ב"ד של מטה והסכימו ב"ד של מעלה על ידם מאן סליק לעילא ואתא ואמר אלא קראי קא דרשינן ה"נ קראי קא דרשינן,גופא א"ר יהושע בן לוי שלשה דברים עשו ב"ד של מטה והסכימו ב"ד של מעלה על ידם [אלו הן] מקרא מגילה ושאילת שלום [בשם] והבאת מעשר,מקרא מגילה דכתיב (אסתר ט, כז) קימו וקבלו היהודים קיימו למעלה מה שקבלו למטה,ושאילת שלום דכתיב (רות ב, ד) והנה בועז בא מבית לחם ויאמר לקוצרים ה' עמכם ואומר (שופטים ו, יב) ה' עמך גבור החיל מאי ואומר וכי תימא בועז הוא דעביד מדעתיה ומשמיא לא אסכימו על ידו ת"ש ואומר ה' עמך גבור החיל,הבאת מעשר דכתיב (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די מאי עד בלי די אמר רמי בר רב עד שיבלו שפתותיכם מלומר די,א"ר אלעזר בג' מקומות הופיע רוח הקודש בבית דינו של שם ובבית דינו של שמואל הרמתי ובבית דינו של שלמה בבית דינו של שם דכתיב (בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני מנא ידע דלמא כי היכי דאזל איהו לגבה אזל נמי אינש אחרינא [לגבה] יצאת בת קול ואמרה ממני יצאו כבושים:,בבית דינו של שמואל דכתיב (שמואל א יב, ג) הנני ענו בי נגד ה' ונגד משיחו את שור מי לקחתי ויאמרו לא עשקתנו ולא רצותנו ויאמר עד ה' ועד משיחו כי לא מצאתם בידי מאומה ויאמר עד ויאמר ויאמרו מיבעי ליה יצאת בת קול ואמרה אני עד בדבר זה,בבית דינו של שלמה דכתיב (מלכים א ג, כז) ויען המלך ויאמר תנו לה את הילד החי והמת לא תמיתוהו (כי) היא אמו מנא ידע דלמא איערומא מיערמא יצאת בת קול ואמרה היא אמו,אמר רבא ממאי דלמא יהודה כיון דחשיב ירחי ויומי ואיתרמי דחזינן מחזקינן דלא חזינן לא מחזקינן,שמואל נמי כולהו ישראל קרי להו בלשון יחידי דכתיב (ישעיהו מה, יז) ישראל נושע בה',שלמה נמי מדהא קא מרחמתא והא לא קא מרחמתא אלא גמרא:,דרש רבי שמלאי שש מאות ושלש עשרה מצות נאמרו לו למשה שלש מאות וששים וחמש לאוין כמנין ימות החמה ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם אמר רב המנונא מאי קרא (דברים לג, ד) תורה צוה לנו משה מורשה תורה בגימטריא | 23b. b “That a person shall perform and live by them” /b (Leviticus 18:5). It is inferred b that /b with regard to b one who sits and did not perform a transgression, /b God b gives him a reward like /b that received by one who b performs a mitzva. /b , b Rabbi Shimon bar Rabbi /b Yehuda HaNasi b says /b that as the verse b states: “Only be steadfast to not eat the blood, as the blood is the soul” /b (Deuteronomy 12:23), it can be derived i a fortiori /i : b And if /b with regard to b the blood, which a person’s soul loathes, one who abstains from its /b consumption b receives a reward /b for that action, as it is written in a subsequent verse: “You shall not eat it, so that it shall be good for you and for your children after you” (Deuteronomy 12:25); then concerning b robbery and /b intercourse with b forbidden relatives, which a person’s soul desires and covets, one who abstains from their /b performance and overcomes his inclination, b all the more so that he and his descendants and the descendants of his descendants until the end of all generations will merit /b a reward., b Rabbi Ḥaya ben Akashya says: The Holy One, Blessed be He, sought to confer merit upon the Jewish people; therefore, He increased for them Torah and mitzvot, /b as each mitzva increases merit, b as it is stated: “It pleased the Lord for the sake of His righteousness to make the Torah great and glorious” /b (Isaiah 42:21). God sought to make the Torah great and glorious by means of the proliferation of mitzvot., strong GEMARA: /strong b Rabbi Yoḥa says: Rabbi Ḥaya ben Gamliel’s colleagues are in disagreement with him /b and hold that lashes do not exempt the sinner from i karet /i . b Rav Adda bar Ahava said /b that this is so, as b they say /b in b the school of Rav /b that b we learned /b in a mishna ( i Megilla /i 7b): b The difference between Shabbat and Yom Kippur /b with regard to the labor prohibited on those days b is only that /b in b this /b case, Shabbat, b its intentional /b desecration is punishable b by human hands, /b as he is stoned by a court based on the testimony of witnesses who forewarned the transgressor, b and /b in b that /b case, Yom Kippur, b its intentional /b desecration is punishable at the hand of God, b with i karet /i . And if /b the statement of Rabbi Ḥaya ben Gamliel b is so, /b in both b this /b case, Shabbat, b and that /b case, Yom Kippur, the punishment would be b by human hands. /b Apparently, the i tanna /i of the mishna, the Rabbis, disagrees with Rabbi Ḥaya ben Gamliel., b Rav Naḥman bar Yitzḥak says: /b There is no proof from here that Rabbi Ḥaya ben Gamliel’s colleagues disagree with him, as in accordance with b whose /b opinion b is this /b mishna taught? b It is /b in accordance with the opinion of b Rabbi Yitzḥak, who says: There are no lashes in /b cases of b those liable /b to receive b i karet /i . As it is taught /b in a i baraita /i that b Rabbi Yitzḥak says: /b All b those liable /b to receive b i karet /i /b in cases of forbidden relations b were included in /b the principle: “For whoever shall commit any of these abominations, even the people who commit them shall be cut off from among their people” (Leviticus 18:29). b And why was i karet /i /b in the case of relations with b one’s sister excluded /b from this verse and mentioned independently (Leviticus 20:17)? It is b to sentence /b one who transgresses a prohibition punishable with i karet /i b to /b be punished b with i karet /i /b alone, b and not with lashes. /b Other Sages disagree with Rabbi Yitzḥak (see 13b)., b Rav Ashi said: Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b who disagree with Rabbi Yitzḥak and hold that there are lashes even in cases where there is liability for i karet /i , there is no proof that Rabbi Ḥaya ben Gamliel’s colleagues disagree with him. The mishna can be understood as follows: In b this /b case, Shabbat, the b primary /b punishment for b its intentional /b desecration is b by human hands, and /b in b that /b case, Yom Kippur, the b primary /b punishment for b its intentional /b desecration is i karet /i , which is a punishment b at the hand of Heaven. /b If he was flogged, he is exempt from i karet /i ., b Rav Adda bar Ahava says /b that b Rav says: The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Ḥaya ben Gamliel, /b who ruled that lashes exempt the sinner from i karet /i . b Rav Yosef said: Who ascended on high and came and said /b to you that one who is flogged is exempted from i karet /i ? That is not dependent upon the decision of an earthly court. b Abaye said to /b Rav Yosef: b But /b according to your reasoning, then with regard to b that which Rabbi Yehoshua ben Levi says: /b There are b three matters /b that the b earthly court implemented and the heavenly court agreed with them, /b the same question applies: b Who ascended on high and came and said /b to him that this is so? b Rather, /b in arriving at Rabbi Yehoshua ben Levi’s conclusion b we /b homiletically b interpret verses. Here too, /b with regard to lashes and i karet /i , b we /b homiletically b interpret verses. /b ,§ With regard to b the /b matter b itself, Rabbi Yehoshua ben Levi says: /b There are b three matters /b that the b earthly court implemented and the heavenly court agreed with them, and these are they: Reading the Scroll /b of Esther on Purim, b and greeting /b another b with the name of God, and bringing /b the first b tithe /b to the Temple treasury in Jerusalem. From where is it derived that the heavenly court agreed with them?, b Reading the Scroll /b of Esther is derived from a verse, b as it is written: “The Jews confirmed, and they took upon themselves” /b (Esther 9:27). The verse could have simply said: They took upon themselves. From the formulation of the verse it is interpreted: b They confirmed above /b in Heaven that b which they took upon themselves below /b on earth., b And greeting /b another with the name of God is derived from a verse, b as it is written: “And presently Boaz came from Bethlehem and said to the harvesters: The Lord is with you, and they said to him: May the Lord bless you” /b (Ruth 2:4). b And it states: /b “And the angel of the Lord appeared to him and said to him: b The Lord is with you, mighty man of valor” /b (Judges 6:12). The Gemara asks: b What /b is the reason that the Gemara cites the additional source about Gideon, introduced with the phrase: b And it states? /b Why was the proof from Boaz’s statement to the harvesters insufficient? The Gemara explains: b And if you would say: It is Boaz who did /b so b on his own, and from Heaven they did not agree with him; come /b and b hear /b proof, b and it says: “The Lord is with you, mighty man of valor.” /b The angel greeted Gideon with the name of God, indicating that there is agreement in Heaven that this is an acceptable form of greeting.,From where is it derived that the heavenly court agreed to the b bringing /b of the first b tithe /b to the Temple treasury in Jerusalem? It is derived from a verse, b as it is written: “Bring you the whole tithe into the storehouse, that there may be food in My house, and try Me now with this, says the Lord of hosts, if I will not open for you the windows of heaven and pour you out a blessing, that there shall be more than sufficiency [ i ad beli dai /i ]” /b (Malachi 3:10). This indicates that the heavenly court agreed that the first tithe should be brought to the Temple treasury. The Gemara asks: b What /b is the meaning of b “ i ad beli dai /i ”? Rami bar Rav says: /b It means that the abundance will be so great b that your lips will be worn out [ i yivlu /i ], from saying enough [ i dai /i ]. /b ,The Gemara cites a somewhat similar statement. b Rabbi Elazar says: In three places the Divine Spirit appeared /b before all to affirm that the action taken was appropriate: b In the court of Shem, in the court of Samuel the Ramathite, and in the court of Solomon. /b The Gemara elaborates: This occurred b in the court of Shem, as it is written /b in the context of the episode of Judah and Tamar: b “And Judah acknowledged them and said: She is more righteous than I [ i mimmenni /i ]” /b (Genesis 38:26). b How did /b Judah b know /b that Tamar’s assertion that she was bearing his child was correct? b Perhaps, just as he went to her /b and hired her as a prostitute, b another person went to her /b and hired her b as well, /b and he is not the father. Rather, b a Divine Voice emerged and said: /b It is b from Me [ i mimmenni /i ] /b that these b secrets emerged. /b God affirmed that her assertion was correct and that it was His divine plan that Judah would father a child from Tamar.,Likewise, this occurred b in the court of Samuel, as it is written: “Here I am; testify against me before the Lord and before His anointed: Whose ox have I taken…And they said: You have neither defrauded us nor oppressed us…And he said to them: The Lord is witness against you, and His anointed is witness this day, that you have not found anything in my hand. And he said: He is witness” /b (I Samuel 12:3–5). Based on the context, instead of the singular: b “And he said,” /b the plural: b And they said, should have /b been written, as the verse appears to be the reply of the Jewish people to Samuel’s challenge, attesting to the truth of his statement. Rather, b a Divine Voice emerged and said: I, /b God, b am witness to this matter. /b ,This occurred b in the court of Solomon, /b when the Divine Spirit appeared in the dispute between two prostitutes over who was the mother of the surviving child, b as it is written: “And the king answered and said: Give her the living child, and do not slay him; she is his mother” /b (I Kings 3:27). b How did /b Solomon b know /b that she was the mother? b Perhaps she was devious /b and was not the mother of the surviving child at all. Rather, b a Divine Voice emerged and said: She is his mother. /b , b Rava said: From where /b do you draw these conclusions? None of these proofs is absolute. b Perhaps /b in the case of b Judah, once he calculated /b the passage of the b months and the days /b from when he engaged in intercourse with Tamar b and it happened /b to correspond with the duration of her pregcy, he realized that her assertion is correct. There is no room to suspect that another man was the father, as the principle is: Based on that b which we see, we establish presumptive status; /b based on that b which we do not see, we do not establish presumptive status. /b ,With regard to b Samuel too, /b no proof may be cited from the use of the singular, as on occasion the b entire Jewish people is referred to in the singular, as it is written, /b e.g.: b “The Jewish people is saved by the Lord” /b (Isaiah 45:17).,With regard to b Solomon too, /b perhaps he reasoned that b due to /b the fact b that this /b woman b is merciful /b and seeks to spare the baby b and this /b woman b is not merciful, /b it is evident that the former is its mother. b Rather, /b Rava concludes: There is no proof from the verses that a Divine Spirit appeared in those circumstances; rather, there is b a tradition /b that this is the case.,§ b Rabbi Simlai taught: /b There were b 613 mitzvot stated to Moses /b in the Torah, consisting of b 365 prohibitions corresponding to the number of days /b in b the solar year, and 248 positive /b mitzvot b corresponding to /b the number of b a person’s limbs. Rav Hamnuna said: What is the verse /b that alludes to this? It is written: b “Moses commanded to us the Torah, an inheritance /b of the congregation of Jacob” (Deuteronomy 33:4). The word b Torah, in /b terms of b its numerical value [ i gimatriyya /i ], /b |
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90. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 189| 46a. רב פפא אמר מאי בעל לוקה דקתני התם ממון וקרי ליה לממון מלקות אין והא תנן האומר חצי ערכי עלי נותן חצי ערכו רבי יוסי בר' יהודה אומר לוקה ונותן ערך שלם לוקה אמאי אמר רב פפא לוקה בערך שלם,מאי טעמא גזירה חצי ערכו אטו ערך חציו וערך חציו הוי ליה אבר שהנשמה תלויה בו,ת"ר (דברים כב, יט) וענשו אותו זה ממון (דברים כב, יח) ויסרו זה מלקות,בשלמא וענשו זה ממון דכתיב וענשו אותו מאה כסף ונתנו לאבי הנערה אלא ויסרו זה מלקות מנלן,א"ר אבהו למדנו יסרו מיסרו ויסרו מבן ובן מבן (דברים כה, ב) והיה אם בן הכות הרשע,אזהרה למוציא שם רע מנלן ר' אלעזר אמר (ויקרא יט, טז) מלא תלך רכיל רבי נתן אומר (דברים כג, י) מונשמרת מכל דבר רע,ורבי אלעזר מאי טעמא לא אמר מהאי ההוא מיבעי ליה לכדר' פנחס בן יאיר ונשמרת מכל דבר רע מכאן אמר ר' פנחס בן יאיר אל יהרהר אדם ביום ויבא לידי טומאה בלילה,ור' נתן מאי טעמא לא אמר מהאי ההוא אזהרה לב"ד שלא יהא רך לזה וקשה לזה,לא אמר לעדים בואו והעידוני והן מעידים אותו מאליהן הוא אינו לוקה ואינו נותן מאה סלעים היא וזוממיה מקדימין לבית הסקילה,היא וזוממיה סלקא דעתך אלא או היא או זוממיה מקדימין לבית הסקילה,טעמא דלא אמר להו הא אמר להו אע"ג דלא אגרינהו לאפוקי מדר' יהודה דתניא רבי יהודה אומר אינו חייב עד שישכור עדים,מ"ט דר' יהודה אמר ר' אבהו אתיא שימה שימה כתיב הכא (דברים כב, יד) ושם לה עלילות דברים וכתיב התם (שמות כב, כד) לא תשימון עליו נשך מה להלן ממון אף כאן ממון,אמר רב נחמן בר יצחק וכן תני רב יוסף צידוני בי רבי שמעון בן יוחאי אתיא שימה שימה,בעי רבי ירמיה שכרן בקרקע מהו בפחות משוה פרוטה מהו שניהם בפרוטה מהו,בעי רב אשי הוציא שם רע על הנישואין הראשונים מהו על נשואי אחיו מהו,פשוט מיהא חדא דתני ר' יונה (דברים כב, טז) את בתי נתתי לאיש הזה לזה ולא ליבם,מאי רבנן ומאי ר' אליעזר בן יעקב דתניא כיצד הוצאת שם רע בא לבית דין ואמר פלוני לא מצאתי לבתך בתולים אם יש עדים שזינתה תחתיו יש לה כתובה מנה,אם יש עדים שזינתה תחתיו יש לה כתובה מנה בת סקילה היא הכי קאמר אם יש עדים שזינתה תחתיו בסקילה זינתה מעיקרא יש לה כתובה מנה,נמצא ששם רע אינו שם רע הוא לוקה ונותן מאה סלע בין בעל ובין לא בעל רבי אליעזר בן יעקב אומר לא נאמרו דברים הללו אלא כשבעל בשלמא לרבי אליעזר בן יעקב היינו דכתיב (דברים כב, יג) ובא אליה ואקרב אליה,אלא לרבנן מאי ובא אליה ואקרב אליה ובא אליה בעלילות ואקרב אליה בדברים,בשלמא לרבי אליעזר בן יעקב היינו דכתיב לא מצאתי לבתך בתולים אלא לרבנן מאי לא מצאתי לבתך בתולים לא מצאתי לבתך כשרי בתולים,בשלמא לרבי אליעזר בן יעקב היינו דכתיב ואלה בתולי בתי אלא לרבנן מאי ואלה בתולי בתי ואלה כשרי בתולי בתי,בשלמא לר"א בן יעקב היינו דכתיב ופרשו השמלה אלא לרבנן מאי ופרשו השמלה,אמר רבי אבהו פרשו מה ששם לה כדתניא ופרשו השמלה מלמד שבאין עדים של זה ועדים של זה ובוררין את הדבר כשמלה חדשה רבי אליעזר בן יעקב אומר דברים ככתבן שמלה ממש,שלח רבי יצחק בר רב יעקב בר גיורי משמיה דרבי יוחנן אע"ג שלא מצינו בכל התורה כולה שחלק הכתוב בין ביאה כדרכה לביאה שלא כדרכה למכות ולעונשין אבל מוציא שם רע חלק אינו חייב עד שיבעול שלא כדרכה ויוציא שם רע כדרכה,כמאן אי כרבנן אף על גב דלא בעל אי כר' אליעזר בן יעקב | 46a. b Rav Pappa said: What /b of the statement b that is taught there, /b in the i baraita /i , that it is only if b he had intercourse /b with her that he is b flogged? /b It is referring to the b money /b of the fine. The Gemara asks: b And /b does one b call monetary /b payment b flogging? /b The Gemara answers: b Yes, and we learned /b in a i baraita /i : b One who says: Half my valuation is upon me, he gives half his valuation, /b in accordance with the sum fixed by the Torah according to sex and age (see Leviticus 27:2–3). b Rabbi Yosei, son of Rabbi Yehuda, says: He is flogged and gives /b his b full valuation. /b The Sages inquired: b Why is he flogged? /b What transgression did he commit? b Rav Pappa said: He is flogged by /b having to pay b a full valuation. /b This proves that monetary payment can be referred to as flogging.,The Gemara clarifies: b What is the reason /b of Rabbi Yosei, son of Rabbi Yehuda? It is a rabbinic b decree /b in the case of one who vows to donate b half of his valuation, due to /b a case where one vowed the b valuation of half of himself. And /b one who vows to donate the b valuation of half of himself has /b effectively vowed to donate the valuation of b a limb upon which /b his b life depends, /b e.g., his head or heart, in which case it is as though he vowed to donate his entire valuation. Consequently, even one who vows to donate half of his valuation must donate his entire valuation.,§ The Gemara continues to discuss the i halakhot /i of the defamer. b The Sages taught /b the following i baraita /i , based upon the following verses: “And the Elders of that city shall take the man and chastise him. And they shall fine him a hundred shekels of silver, and give them to the father of the young woman” (Deuteronomy 22:18–19). b “And they shall fine [ i ve’anshu /i ] him”; this /b is referring to b money. “And chastise /b him”; b this /b is referring to b flogging. /b ,The Gemara asks: b Granted, /b with regard to the phrase b “and they fine [ i ve’anshu /i ] him,” /b although the word i ve’anshu /i can refer to any punishment, in b this /b case it is referring to b money, as it is written: And they shall fine him a hundred shekels of silver, and give them to the father of the young woman. However, /b with regard to the statement of the i baraita /i that: b “And chastise /b him”; b this /b is referring to b flogging, from where do we /b derive this?, b Rabbi Abbahu said: We learned /b the meaning of the word b chastise /b in the case of a defamer by verbal analogy b from /b the word b chastise /b stated in the verse “if a man have a stubborn and rebellious son [ i ben /i ], that will not listen to the voice of his father or the voice of his mother, and though they chastise him, will not listen to them” (Deuteronomy 21:18). b And /b the implication of the word b chastise /b in that verse is derived b from /b the word b son /b that appears in the same verse. b And /b the implication of the word b son [ i ben /i ] /b with regard to a rebellious son is derived b from /b the word b i bin /i /b in the verse b “Then it shall be if the wicked man deserve [ i bin /i ] to be flogged” /b (Deuteronomy 25:2).,The Gemara asks: b From where do we /b derive the b warning, /b i.e., the prohibition that serves as the source for the flogging b for a defamer? Rabbi Elazar says /b that the prohibition is derived b from /b the verse b “You shall not go up and down as talebearer” /b (Leviticus 19:16). b Rabbi Natan says /b that it is derived b from: “Then you shall keep yourself from every evil thing [ i davar ra /i ]” /b (Deuteronomy 23:10), which is expounded to mean i dibbur ra /i , evil speech.,The Gemara asks: b And what is the reason /b that b Rabbi Elazar did not state /b that it is derived from b this /b verse quoted by Rabbi Natan? The Gemara answers: b He requires that /b verse b for /b the statement of b Rabbi Pineḥas ben Yair, /b as it was taught: b “Then you shall keep yourself from every evil thing”; from here Rabbi Pineḥas ben Yair said: A person should not think /b impure thoughts b by day and /b thereby b come by night to /b the b impurity /b of an emission.,The Gemara asks the reverse question: b And what is the reason /b that b Rabbi Natan did not state /b that it is derived b from that /b verse cited by Rabbi Elazar? The Gemara answers: Rabbi Natan explains b that /b verse, which includes the term talebearer [ i rakhil /i ], as b a warning to the court that it should not be soft to [ i rakh la /i ] this /b litigant b and harsh to that /b one, but it must treat both sides as equals.,§ The Gemara cites another statement that deals with a defamer: If the husband b did not say to witnesses: Come and testify for me /b that my wife committed adultery, b but they testify /b for b him of their own accord /b and are subsequently discovered to be liars, the husband b is not flogged and does not give /b the b one hundred i sela /i , /b as he did not harm her. b She and her conspiring witnesses are brought early to the place of stoning. /b ,The Gemara asks: b Does it enter your mind /b to say that b she and her conspiring witnesses /b are stoned? If she is liable to be stoned, they are not conspiring witnesses, and conversely, if they are conspiring witnesses, they are stoned and she is exempt. b Rather, /b this must mean: b Either she or her conspiring witnesses are brought early to the place of stoning. /b If they were telling the truth, she is stoned. If they conspired and offered false testimony, they are liable to be stoned.,The Gemara infers from the i baraita /i that the b reason /b the husband is not flogged or fined is b that /b the husband b did not tell them /b to testify, b but /b if b he told them /b to testify, b although he did not hire them /b but merely persuaded them to testify that his wife had committed adultery as a betrothed woman, he is flogged and must pay the fine. This serves b to exclude /b the opinion of b Rabbi Yehuda, as it is taught /b in a i baraita /i that b Rabbi Yehuda says: /b The husband b is liable /b to the punishments of a defamer b only if he hired witnesses. /b ,The Gemara asks: b What is the reason /b of b Rabbi Yehuda? /b Nowhere does the Torah explicitly state that the husband hired false witnesses. The Gemara answers that b Rabbi Abbahu said: /b It is b derived /b by a verbal analogy between the term b placing, /b written with regard to a defamer, and the term b placing, /b written with regard to the prohibition against charging interest. b It is written here, /b with regard to a defamer: b “And he place wanton charges against her” /b (Deuteronomy 22:14), b and it is written there: “Neither shall you place upon him interest” /b (Exodus 22:24). b Just as below, /b with regard to interest, the verse is referring to b money, so too here, /b in the case of a defamer, it is referring to b money, /b thereby indicating that the husband paid money in order to substantiate his false accusation., b Rav Naḥman bar Yitzḥak said: Rav Yosef Tzidoni likewise taught in the school of Rabbi Shimon ben Yoḥai: /b It is b derived /b from the verbal analogy between the term b placing, /b written with regard to a defamer, and the term b placing, /b written with regard to the prohibition against charging interest., b Rabbi Yirmeya raised a dilemma: /b According to the opinion of Rabbi Yehuda, if the husband b hired /b the false witnesses b with land /b instead of money, b what is /b the i halakha /i ? If he hired them b with less than the value of a i peruta /i , what is /b the i halakha /i ? If he hired b both /b witnesses b with a i peruta /i , what is /b the i halakha /i ? Since this i halakha /i is derived from the case of interest, perhaps, like the prohibition against charging interest, it applies only with regard to money, rather than land, and only with money that is greater than the value of a i peruta /i .,Similarly, b Rav Ashi raised a dilemma /b concerning a defamer: If b he defamed /b his wife b with regard to /b their b first marriage, what is /b the i halakha /i ? In other words, if a man married a woman, divorced her, remarried her, and subsequently defamed her by claiming that she had committed adultery during the period of betrothal before their first marriage, what is the i halakha /i ? Similarly, if he performed levirate marriage and then defamed her b with regard to his brother’s marriage /b to her, b what is /b the i halakha /i ?,The Gemara comments: b Resolve at least one /b of these dilemmas, b as Rabbi Yona taught /b that the verse “And the father of the young woman shall say to the Elders: b I gave my daughter to this man” /b (Deuteronomy 22:16) serves to emphasize: I gave him b to this /b man b and not to the i yavam /i , /b i.e., the brother of the original husband. Consequently, if one defames his i yevama /i with regard to her original marriage to his brother, the unique i halakhot /i of defamation do not apply.,§ In the course of the previous discussion, the Gemara mentioned a dispute between the Rabbis and Rabbi Eliezer ben Ya’akov. The Gemara asks: b What /b is the opinion of b the Rabbis and what /b is the opinion of b Rabbi Eliezer ben Ya’akov, /b referred to above (45b)? b As it is taught /b in a i baraita /i : b How /b does the case of b defamation /b proceed? It involves a situation where the husband b came to the court and said /b to the father: b So-and-so, I have not found /b indications of b your daughter’s virginity. If there are witnesses /b who testify b that she committed adultery under his /b authority, i.e., while betrothed to him, b she has a marriage contract of one hundred dinars. /b ,The Gemara interrupts its citation of the i baraita /i , as this last statement is very surprising: b If there are witnesses /b who testify b that she committed adultery under his /b authority, does b she have a marriage contract of one hundred dinars? She is /b punished b by stoning. /b The Gemara explains that b this is what /b the i tanna /i b said: If there are witnesses /b who testify b that she committed adultery under his /b authority, she is liable b to /b receive the punishment of b stoning. /b However, if b she engaged in licentious sexual relations at the outset, /b before her betrothal, when she was still a single woman, she is merely guilty of deceiving her husband with regard to her virginity, and therefore b she has a marriage contract of one hundred dinars, /b which is the standard marriage contract of a non-virgin.,The Gemara resumes its quotation of the i baraita /i : If it was b discovered that the bad name is not a bad name, /b i.e., the husband’s accusation was false, b he is flogged and gives /b her father b one hundred i sela /i , whether he had intercourse with her /b or b whether he had not had intercourse with her. Rabbi Eliezer ben Ya’akov says: These matters were stated only /b in a case b where he had intercourse /b with his wife before defaming her. The Gemara asks: b Granted, according to /b the opinion of b Rabbi Eliezer ben Ya’akov, this is as it is written: /b “If a man take a wife b and go in unto her” /b (Deuteronomy 22:13), and: b “And when I came near to her, /b I did not find in her the tokens of virginity” (Deuteronomy 22:14), as both expressions refer to sexual intercourse., b However, according to /b the opinion of b the Rabbis, what is /b the meaning of the phrases b “and go in unto her,” /b and b “and when I came near to her,” /b if the couple never engaged in intercourse? The Gemara explains that, according to the Rabbis, b “and go in unto her” /b is referring b to /b the b wanton charges /b the husband leveled against his wife; b “and when I came near to her” /b means that he came near b with words, /b not intercourse.,The Gemara asks: b Granted, according to /b the opinion of b Rabbi Eliezer ben Ya’akov, this is as it is written: “I did not find in your daughter the tokens of virginity” /b (Deuteronomy 22:17), as Rabbi Eliezer ben Ya’akov claims that the husband had relations with her and discovered that she was not a virgin. b However, according to /b the opinion of b the Rabbis, what is /b the meaning of b “I did not find in your daughter the tokens of virginity,” /b if they did not have intercourse? The Gemara answers: The Rabbis explain that he means: b I did not find for your daughter the fitness of virginity, /b i.e., I have discovered that she was unfaithful.,The Gemara asks further: b Granted, according to /b the opinion of b Rabbi Eliezer ben Ya’akov, this is as it is written /b that the father replies: b “And these are the tokens of my daughter’s virginity” /b (Deuteronomy 22:17). He presents a cloth that proves she was a virgin, in opposition to the husband’s claim. b However, according to /b the opinion of b the Rabbis, what is /b the meaning of b “And these are the tokens of my daughter’s virginity”? /b The Rabbis answer that the father means: b And these are the /b proofs of the b fitness of my daughter’s virginity, /b i.e., he either brings witnesses to counter the testimony of the husband’s witnesses or provides some other proof that his daughter was a virgin at the time of her marriage.,The Gemara poses yet another question on the same lines: b Granted, according to /b the opinion of b Rabbi Eliezer ben Ya’akov, this is at it is written: “And they shall spread the garment” /b (Deuteronomy 22:17). The father brings the sheet on which the couple had intercourse and shows that it is stained with blood. b However, according to /b the opinion of b the Rabbis, /b who claim that a husband can defame his wife even if they have not engaged in intercourse, b what is /b the meaning of the phrase b “And they shall spread the garment [ i hasimla /i ]”? /b , b Rabbi Abbahu said /b that the Rabbis interpret this expression as follows: b They shall spread, /b i.e., examine, b that which he placed against her [ i sam la /i ]. /b In other words, they cross-examine the witnesses who testified against her, b as it is taught /b in a i baraita /i : b “And they shall spread the garment”; /b this b teaches that the witnesses of this /b husband b come /b forward, b and /b likewise b the witnesses of that /b father come forward, b and /b the court b clarifies the matter like a new garment. Rabbi Eliezer ben Ya’akov says: The matters /b are b as they are written, /b i.e., the verse refers to b an actual cloth. /b ,§ b Rabbi Yitzḥak bar Rav Ya’akov bar Giyyorei sent /b a message from Eretz Yisrael to Babylonia b in the name of Rabbi Yoḥa: Although we have not found in the entire Torah that /b any b verse distinguishes between sexual intercourse in a typical manner and sexual intercourse in an atypical manner, /b i.e., anal intercourse, b with regard to flogging or /b any other b punishment. However, /b in the case of the b defamer, /b the Torah b does distinguish /b in this manner, as the husband b is obligated /b to pay the fine b only /b if b he had intercourse /b with his wife, even it was b in an atypical manner, and /b he b defames /b her by claiming that she had previously had intercourse b in a typical manner /b with someone else.,The Gemara asks: In b accordance with whose /b opinion is this ruling of Rabbi Yoḥa? b If /b it is b in accordance with /b the opinion of b the Rabbis, /b the husband should be liable b even if he did not have intercourse /b with his wife. b If /b it is b in accordance with /b the opinion of b Rabbi Eliezer ben Ya’akov, /b |
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91. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 144| 63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו | 63b. b to say that one is not flogged for /b transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is b the statement of Rabbi Yehuda. /b , b Rabbi Ya’akov says: This is not for /b that b reason. Rather, /b it is b because it is a prohibition that does not involve an action. /b The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. b And one is not flogged for /b the violation of b any prohibition that does not involve an action. /b ,The Gemara concludes: b By inference, Rabbi Yehuda holds /b that in general, b one is flogged for /b the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name, /b that b this /b person is in transgression b of a prohibition. /b The Gemara asks: b From where do we /b derive that b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name /b transgresses a prohibition?,The Gemara answers: b As it is taught /b in a i baraita /i that the meaning of the verse: b “And make no mention of the name of the other gods, /b neither let it be heard out of your mouth” (Exodus 23:13), is b that a person may not say to another: Wait for me next to such and such /b an object of b idol worship. /b The meaning of the statement b “neither let it be heard out of your mouth” /b is b that /b one b may not vow in /b the b name of /b an idol, b nor affirm /b his statement by an oath b in its name, nor cause others, /b i.e., gentiles, b to vow in its name or affirm /b their statements by an oath b in its name. /b , b Alternatively, /b the statement b “neither let it be heard out of your mouth” /b can be interpreted as b a prohibition against one who incites /b another to worship idols b and against one who subverts /b an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against b an inciter /b be derived from here? b It is written explicitly in that regard, /b in the verse concerning the inciter’s punishment: b “And all Israel shall hear, and fear, /b and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. b Rather, /b the verse “neither let it be heard out of your mouth” is b a prohibition against one who subverts /b an entire city to engage in idol worship; this prohibition is not stated elsewhere.,The i baraita /i teaches: b And /b one may b not cause others, /b i.e., gentiles, b to vow in /b the b name of /b an idol b or affirm /b their statements by an oath b in its name. /b The Gemara comments: The i baraita /i b supports /b the opinion of b Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter /b into b a partnership with a gentile, lest /b their joint ventures lead them to quarrel, and his gentile partner b will be obligated to take an oath to him, and he will take an oath in /b the name of b his /b object of b idol worship; and the Torah states: “Neither let it be heard out of your mouth,” /b which includes causing a gentile to take an oath in the name of an idol., b When Ulla came /b from Eretz Yisrael to Babylonia, b he lodged in /b a place called b Kalnevo. Rava said to him: And where did the Master lodge? /b Ulla b said to him: In Kalnevo. /b Rava b said to him: But isn’t it written: “And make no mention of the name of the other gods”? /b Kalnevo is the name of an idol. Ulla b said to him: This /b is what b Rabbi Yoḥa said: /b With regard to b any /b object of b idol worship that is written in the Torah, it is permitted to mention its name. /b Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: b And where is this /b idol b written? /b Ulla answered: b As it is written: “Bel bows down, Nevo stoops” /b (Isaiah 46:1).,The Gemara asks: b And /b does this mean that b if /b an idol b is not written /b in the Torah, it is b not /b permitted to mention its name? b Rav Mesharshiyya raises an objection /b to this premise from a mishna in tractate i Zavim /i (1:5): If a man b saw, /b i.e., experienced, b one /b gonorrhea-like discharge that lasted b as long as three /b regular gonorrhea-like discharges, b which is like /b the amount of time it takes to walk b from /b the location of the idol b Gadyon to Shiloh, which is /b the amount of time it takes to perform b two immersions and two dryings /b with a towel, b he is /b ritually impure with the impurity status of b a full-fledged i zav /i , /b even though a man generally becomes a i zav /i only after three separate discharges. In any event, the mishna mentions the idol Gadyon. b Ravina says: /b The idol b Gad is also written /b in the Bible; b as it is written: “That prepare a table for Gad” /b (Isaiah 65:11).,§ b Rav Naḥman says: All /b types of b mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden” /b (Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement., b And it is /b similarly b written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [ i kevodo /i ], because it has departed from it” /b (Hosea 10:4–5). b Do not read /b it as b “its glory [ i kevodo /i ]”; rather, /b read it as b its burden [ i keveido /i ], /b meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols., b Rav Yitzḥak says: What /b is the meaning of that b which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols, /b all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? b What /b is the meaning of the expression: b “According to their own understanding [ i kitvunam /i ], idols”? /b The word i kitvunam /i is interpreted as meaning: According to their image [ i ketavnitam /i ], and the verse b teaches that each and every /b person b would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it. /b , b What /b is the meaning of the statement: b “Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says: /b It means b that priests /b of idol worship b would set their eyes on the wealthy, and /b they would b starve the calves /b that were objects of idol worship, b and make statues /b in the b image /b of those wealthy people, b and place /b those statues b next to the troughs of /b the calves, b and /b they would b take /b those calves b outside. When /b the calves would b see /b those wealthy people, whose image they were used to seeing near their troughs, they would b run after them and paw them. /b At this point the priests would b say to /b that wealthy person: The object of b idol worship, /b the calf, b desires you; let /b the Master b come and sacrifice himself to it. /b The priests would inherit his property., b Rava says: That /b is not the correct interpretation of the verse, as the wording b “those who sacrifice men kiss calves” /b is unsuitable for that interpretation, since in that case the verse b should have /b stated: b They make calves kiss to sacrifice men. Rather, Rava says /b that the verse is to be understood as follows: Whenever b anyone sacrifices his son to /b an object of b idol worship, /b the priest b says to him: /b The Master b has sacrificed a great gift [ i doron /i ] to /b the idol; therefore, he has the right to b come and kiss it. /b The verse means that the reward of “those who sacrifice men” is to kiss calves., b Rav Yehuda says /b that b Rav says /b with regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: b “And the men of Babylonia made Succoth-Benoth” /b (II Kings 17:30); b and what is /b this idol? It is the image of b a hen. “And the men of Cuth made Nergal” /b (II Kings 17:30); b and what is it? /b It is the image of b a rooster. “And the men of Hamath made Ashima” /b (II Kings 17:30); b and what is it? /b It is the image of b a bald billy goat. “And the Avvites made Nibhaz and Tartak” /b (II Kings 17:31); b and what are they? /b The image of b a dog and a donkey. /b , b “And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim” /b (II Kings 17:31); b and what are they? The mule and the horse. /b And why are they called that? A mule is called b Adrammelech because it honors [ i addar /i ] its master with /b its b load, /b i.e., because it carries the master’s load, b and /b a horse is called b Anammelech because it responds [ i anei /i ] to its master, /b assisting him b in battle. /b ,The Gemara relates: b The father of Hezekiah, king of Judea, also attempted to do so to him, /b i.e., to burn him as an offering to an idol, b but his mother rubbed him /b with the blood of b a salamander [ i salamandera /i ], /b a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ b Rav Yehuda says /b that b Rav says: The Jewish people knew that idol worship is of no substance; /b they did not actually believe in it. b And they worshipped idols only /b in order b to permit themselves /b to engage in b forbidden sexual relations in public, /b since most rituals of idol worship would include public displays of forbidden sexual intercourse., b Rav Mesharshiyya raises an objection /b to this statement from the following verse: b “Like the memory of their sons are their altars, /b and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). b And Rabbi Elazar says /b that this means that the Jewish people would recall their idol worship b like a person who misses his child. /b This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case b after /b the Jewish people b became attached to /b idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: b Come /b and b hear /b a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: b “And I shall cast your carcasses upon the carcasses of your idols” /b (Leviticus 26:30), the Sages b say /b that b Elijah the Righteous, /b the prophet, b would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen /b with hunger b and lying in the garbage. /b ,Elijah b said to /b the child: b From which family are you? /b The child b said to him: I am from such and such family. /b Elijah b said to him: Isn’t /b there anyone b left from that family? /b The child b said to him: No /b one is left b besides me. /b Elijah b said to him: If I teach you something through which you will live, will you learn /b it? The child b said to him: Yes. /b Elijah b said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One” /b (Deuteronomy 6:4). The child b said to him: /b |
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92. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 205| 106a. ושמע מינה אומר ב' קדושות על כוס אחד וש"מ ב"ש היא ואליבא דרבי יהודה,רב אשי אמר טעמו פגמו וכוס של ברכה צריך שיעור חדא מילתא היא,וה"ק מ"ט טעמו פגמו משום דכוס של ברכה צריך שיעור,רבי יעקב בר אידי קפיד אחצבא פגימא רב אידי בר שישא קפיד אכסא פגימא מר בר רב אשי קפיד אפילו אחביתא פגימתא,ת"ר (שמות כ, ז) זכור את יום השבת לקדשו זוכרהו על היין אין לי אלא ביום בלילה מנין ת"ל זכור את יום השבת לקדשו,בלילה מנין אדרבה עיקר קדושא בלילה הוא קדיש דכי קדיש תחלת יומא בעי לקידושי ותו בלילה מנין ת"ל זכור את יום תנא מיהדר אלילה וקא נסיב ליה קרא דיממא,ה"ק זכור את יום השבת לקדשו זוכרהו על היין בכניסתו אין לי אלא בלילה ביום מנין ת"ל זכור את יום השבת,ביום מאי מברך אמר רב יהודה בפה"ג רב אשי איקלע למחוזא אמרו ליה ליקדיש לן מר קידושא רבה הבו ליה,סבר מאי ניהו קידושא רבה אמר מכדי כל הברכות כולן בפה"ג אמרי ברישא אמר בפה"ג ואגיד ביה חזייה לההוא סבא דגחין ושתי קרי אנפשיה (קהלת ב, יד) החכם עיניו בראשו,אמרי בני רבי חייא מי שלא הבדיל במוצ"ש מבדיל והולך בכל השבת כולו ועד כמה א"ר זירא עד רביעי בשבת,כי הא דיתיב רבי זירא קמיה דרב אסי ואמרי לה רב אסי קמיה דרבי יוחנן ויתיב וקאמר לענין גיטין חדא בשבתא תרי ותלתא בתר שבתא ארבע וחמשא ומעלי יומא קמי שבתא,א"ר יעקב בר אידי אבל לא על האור,אמר רב ברונא אמר רב | 106a. b And learn from it /b that if one has only one cup of wine, he may b recite two sanctifications over one cup, /b as the i baraita /i states that one may recite two entirely unrelated blessings over a single cup. b And learn from it /b that b this /b i baraita /i b is /b according to the ruling of b Beit Shammai, in accordance with /b the explanation of b Rabbi Yehuda, /b who says that Beit Shammai maintain that one should recite the blessing over fire before the blessing over spices., b Rav Ashi said: /b On close examination, two of the inferences from the i baraita /i , the ruling that once one who has b tasted /b the cup has b disqualified it and /b the ruling that b a cup of blessing requires /b a specific minimum b measure, are /b actually b one matter /b and should not be counted separately.,Rav Ashi elaborates: b And this is /b what the i baraita /i b is saying: What is the reason /b that once one has b tasted /b the cup he has b disqualified it /b from further usage as a cup of blessing? It is b because a cup of blessing requires /b a specific minimum b measure. /b Once one has tasted, there is not enough wine left in the cup. The disqualification is not because of the act of tasting itself. If enough wine remains in the cup after one has taken a sip, it may be used again as a cup of blessing. This ruling is not in accordance with the opinion of certain Sages, who maintain that sipping from the cup itself constitutes an inherent disqualification.,The Gemara relates that b Rabbi Ya’akov bar Idi was particular with regard to a blemished pitcher, /b i.e., he would not recite i kiddush /i or i havdala /i with a pitcher from which someone had already taken a sip. b Rav Idi bar Sheisha was particular with regard to a blemished cup. Mar bar Rav Ashi was particular even with regard to a blemished barrel /b and would take wine for i kiddush /i only from a previously unopened barrel., b The Sages taught /b in a i baraita /i with regard to the verse: b “Remember the day of Shabbat to sanctify it” /b (Exodus 20:7): b Remember it over wine, /b through the recitation of i kiddush /i . b I have only /b derived that there is a mitzva to recite i kiddush /i b during the day, /b as the verse is referring to the day of Shabbat. b From where /b do I derive that one must also recite i kiddush /i b at night? The verse states: “Remember the day of Shabbat to sanctify it,” /b which indicates that one should also remember Shabbat as soon as it is sanctified.,The Gemara expresses surprise at this last question: b From where /b is it derived that one must recite i kiddush /i b at night? /b Is this the appropriate question? b On the contrary, the essential /b mitzva of b i kiddush /i is to sanctify /b the day b at night, as /b one b must sanctify the beginning of the day, /b i.e., Friday night; there is no reason to sanctify Shabbat in the middle of the day, i.e., in the morning. b And furthermore, /b the continuation of the i baraita /i states: b From where /b do we derive the obligation of i kiddush /i b at night? The verse states: “Remember the day of Shabbat.” The i tanna /i is seeking /b a source for i kiddush /i b at night, and /b yet he b cites a verse /b that is referring b to the day. /b ,The Gemara answers that b this is /b what the i tanna /i b is saying: “Remember the day of Shabbat to sanctify it” /b is a mitzva to b remember it over wine when it begins. I have only /b derived the obligation to recite i kiddush /i b at night; from where /b do I derive that one must also recite i kiddush /i b during the day? The verse states: “Remember the day of Shabbat.” /b The emphasis of the word day indicates that one must recite i kiddush /i again during the day.,The Gemara asks: b During the day, /b when one does not recite the same i kiddush /i as at night, b what blessing does one recite? Rav Yehuda said: /b Before the meal, one brings a cup of wine and simply recites the usual blessing over wine: b Who creates the fruit of the vine. /b The Gemara relates that b Rav Ashi happened to /b come to the city of b Meḥoza. /b The Sages of Meḥoza b said to him /b on Shabbat day: Will b the Master recite for us the great i kiddush /i ? /b And they immediately b brought him /b a cup of wine.,Rav Ashi was unsure what they meant by the term great i kiddush /i and wondered if the residents of Meḥoza included other matters in their i kiddush /i . b He thought: What is this great i kiddush /i /b to which they refer? b He said /b to himself: b Since /b with regard to b all the blessings /b that require a cup of wine, b one first recites /b the blessing: b Who creates the fruit of the vine, /b I will start with that blessing. b He recited: Who creates the fruit of the vine, and lengthened it /b to see if they were expecting an additional blessing. b He saw a particular elder bending over his cup and drinking, /b and he realized that this was the end of the great i kiddush /i . b He read /b the following verse b about himself: “The wise man, his eyes are in his head” /b (Ecclesiastes 2:14), as he was alert enough to discern the expectations of the local residents.,As stated above, b the sons of Rabbi Ḥiyya say: One who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i anytime /b over the course of b the entire week. /b The Gemara asks: b And until how many /b days of that week have passed may one still recite i havdala /i ? b Rabbi Zeira said: Until the fourth /b day b of the week, /b Wednesday, after which it is no longer considered the same week as the previous Shabbat.,This is b like that /b ruling of i halakha /i stated when b Rabbi Zeira sat before Rav Asi, and some say it /b was b Rav Asi /b who sat b before Rabbi Yoḥa. And he sat and said: With regard to /b the wording of b bills of divorce, /b the b first /b day of b the week /b and the b second and third /b days of the week are all called: b After Shabbat. /b If a bill of divorce or a condition upon which the document depends includes the phrase: After Shabbat, it refers to one of the first three days of the week. However, the b fourth /b and b fifth /b days of the week b and /b the b eve of the day /b of Shabbat are called: b Before Shabbat. /b Likewise, with regard to i havdala /i , the first three days of the week are considered the time period after Shabbat, and therefore one may still recite i havdala /i on these days., b Rabbi Ya’akov bar Idi said: However, /b one who recites i havdala /i during this time period may b not /b recite the blessing b over fire. /b This blessing may be recited only at the conclusion of Shabbat, at the time when fire was originally created., b Rav Beruna said /b that b Rav said: /b |
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| 93. Anon., Exodus Rabbah, 15.20 (4th cent. CE - 9th cent. CE) Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 25 |
| 94. Anon., The Acts of Justin And Seven Companions (Review A), 2.11-2.22 Tagged with subjects: •manual of discipline (iqs) Found in books: McGowan (1999) 81 |
| 95. Anon., 2 Enoch, 49.1-49.2 Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 140 |
| 96. Dead Sea Scrolls, Isaiah A, 54.13 Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 186 |
97. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •penal code of the manual of discipline Found in books: Schiffman (1983) 148| 18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל | 18a. b pronounce the /b ineffable b name /b of God b with /b all of b its letters, /b i.e., as it is spelled. The Gemara asks: b And how could he do that? But didn’t we learn /b in the mishna ( i Sanhedrin /i 90a): b These /b are the people b who have no share in the World-to-Come: One who says /b that b the Torah is not from Heaven or /b that b there is no /b source b from the Torah /b for b the resurrection of the dead. Abba Shaul says: Also one who pronounces the /b ineffable b name /b as it is written, b with /b all of b its letters, /b has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon b did it to teach himself, as it is taught /b in a i baraita /i with regard to the prohibition against sorcery: b “You shall not learn to do” /b (Deuteronomy 18:9); this indicates: b But you may learn to understand and to teach. /b In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: b Rather, what is the reason /b that b he was punished? /b The Gemara answers: He was punished b because he would pronounce the /b ineffable b name /b of God b in public, /b instead of privately. b And his wife /b was condemned b to execution /b by decapitation b because she did not protest his /b doing so. b From here /b the Sages b stated: Anyone who has the capability to protest /b effectively the sinful conduct of another b and does not protest is punished for /b that person’s sin.,The Gemara asks: b And /b why was b his daughter /b condemned b to sit in a brothel? As Rabbi Yoḥa says: Once, the daughter of /b Rabbi Ḥanina ben Teradyon b was walking before the nobles of Rome, /b and they b said /b to each other: b How pleasant are the steps of this young woman. /b Upon hearing this, b she immediately took care /b to keep walking in such a fashion that b her steps /b would continue to be pleasing to them. b And this is /b the same as that b which Rabbi Shimon ben Lakish says: What /b is the meaning of that b which is written: “The iniquity of my heel encircles me” /b (Psalms 49:6)? It means that b the sins that a person tramples with one’s heel in this world, /b i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and b encircle him on the Day of Judgment. /b ,The Gemara relates: b When the three of them went out /b after being sentenced, b they accepted the /b justice of God’s b judgment. /b Rabbi Ḥanina ben Teradyon b said: “The Rock, His work is perfect; /b for all His ways are justice” (Deuteronomy 32:4). b And his wife said /b the continuation of the verse: b “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways /b of the sons of men, to give every one according to his ways” (Jeremiah 32:19). b Rabbi /b Yehuda HaNasi b said: How great are these righteous people, that /b these b three verses, /b which speak b of /b the b acceptance of /b God’s b judgment, occurred to them at the time of accepting the /b righteousness of His b judgment. /b ,§ b The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. /b Rabbi Yosei ben Kisma b said to him: Ḥanina my brother, do you not know that this nation has been given reign by /b a decree from b Heaven? /b The proof is b that /b Rome has b destroyed /b God’s b Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. /b Evidently, all of this is by Divine decree. b And /b yet b I heard about you that you sit and engage in Torah /b study, b and convene assemblies in public, and have /b a Torah b scroll placed in your lap, /b thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon b said to him: Heaven will have mercy /b and protect me. Rabbi Yosei ben Kisma b said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if /b the Romans b will not burn /b both b you and /b your b Torah scroll by fire. /b Rabbi Ḥanina ben Teradyon b said to him: My teacher, what /b will become of b me? /b Am I destined b for life in the World-to-Come? /b ,Rabbi Yosei ben Kisma b said to him: Did any /b special b incident occur to you /b which might serve as an indication? Rabbi Ḥanina ben Teradyon b said to him: I confused /b my own b coins /b that I needed b for /b the festivities of b Purim with coins of charity, and I distributed them /b all b to the poor /b at my own expense. Rabbi Yosei ben Kisma b said to him: If /b that is b so, may my portion be of your portion, and may my lot be of your lot. /b ,The Sages b said: Not /b even b a few days /b passed b before Rabbi Yosei ben Kisma died /b of his illness, b and all of the Roman notables went to bury him, and /b they b eulogized him /b with b a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah /b study b and convening assemblies in public, with a Torah scroll placed in his lap. /b , b They brought him /b to be sentenced, b and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave /b his body b quickly, /b but he would die slowly and painfully. b His daughter said to him: Father, must I see you like this? /b Rabbi Ḥanina ben Teradyon b said to her: If I alone were being burned, it would be difficult for me, /b but b now that I am burning along with a Torah scroll, He who will seek /b retribution for b the insult /b accorded b to the Torah scroll will also seek /b retribution for b the insult /b accorded b to me. /b , b His students said to him: /b Our b teacher, what do you see? /b Rabbi Ḥanina ben Teradyon b said to them: /b I see the b parchment burning, but /b its b letters are flying /b to the heavens. They said to him: b You too should open your mouth and the fire will enter you, /b and you will die quickly. Rabbi Ḥanina ben Teradyon b said to them: It is preferable that He who gave /b me my soul b should take it away, and one should not harm oneself /b to speed his death., b The executioner [ i kaltzatoniri /i ] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, /b so that you will die sooner and suffer less, b will you bring me to the life of the World-to-Come? /b Rabbi Ḥanina ben Teradyon b said to /b the executioner: b Yes. /b The executioner said: b Take an oath for me, /b that what you say is true. Rabbi Ḥanina ben Teradyon b took /b the b oath for him, /b and the executioner b immediately increased the flame and took off the tufts of wool from his heart, /b causing b his soul /b to b leave /b his body b quickly. /b The executioner b too leaped and fell into the fire /b and died., b A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. /b Upon hearing this, b Rabbi /b Yehuda HaNasi b wept and said: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, /b such as the executioner, b and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: b Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to /b Rabbi Meir: b It is a disrespectful matter for me that my sister is sitting in a brothel; /b you must do something to save her. Rabbi Meir b took a vessel [ i tarkeva /i ] /b full b of dinars and went. He said /b to himself: b If no transgression was committed with her, a miracle will be performed /b for her; b if she committed a transgression, no miracle will be performed for her. /b ,Rabbi Meir b went and dressed as /b a Roman b knight, /b and b said to her: Accede to my /b wishes, i.e., engage in intercourse with me. b She said to him: I am menstruating [ i dashtana /i ] /b and cannot. b He said to her: I will wait. She said to him: There are many /b women in the brothel, b and there are many /b women b here who are more beautiful than I. He said /b to himself: I can b conclude from /b her responses that b she did not commit a transgression, /b as b she /b presumably b said this to all who come. /b , b Rabbi Meir went over to her guard, /b and b said to him: Give her /b to me. The guard b said to him: I fear /b that if I do so, I will be punished b by the government. /b Rabbi Meir b said to him: Take /b this b vessel /b full b of dinars; give half /b to the government as a bribe, b and half will be for you. /b The guard b said to him: But when /b the money b is finished, what shall I do? /b Rabbi Meir b said to him: Say: God of Meir answer me! And you will be saved. /b The guard b said to him: /b |
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| 98. Anon., Midrash Tannaim To Deut, 17.15 Tagged with subjects: •manual of discipline Found in books: Schiffman (1983) 40 |
