| 1. Septuagint, Exodus, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 |
| 2. Septuagint, Leviticus, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 125, 126 |
3. Hebrew Bible, Numbers, 5.6-5.8, 5.21-5.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 117, 125, 126| 5.6. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃", 5.7. "וְהִתְוַדּוּ אֶת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ׃", 5.8. "וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃", 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׃", | 5.6. "Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;", 5.7. "then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty.", 5.8. "But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD’S, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him.", 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.’", |
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4. Hebrew Bible, Leviticus, 5.1, 5.5-5.13, 5.20-5.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 111, 117, 125, 126, 129| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 5.5. "וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ׃", 5.6. "וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃", 5.7. "וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃", 5.8. "וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃", 5.9. "וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃", 5.11. "וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃", 5.12. "וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃", 5.13. "וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃", 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 5.22. "אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃", 5.23. "וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 5.25. "וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃", 5.26. "וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 5.5. "and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;", 5.6. "and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin.", 5.7. "And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering.", 5.8. "And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder.", 5.9. "And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering.", 5.10. "And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.", 5.11. "But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.", 5.12. "And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering.", 5.13. "And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering.", 5.20. "And the LORD spoke unto Moses, saying:", 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 5.22. "or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;", 5.23. "then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 5.25. "And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest.", 5.26. "And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.", |
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5. Hebrew Bible, Job, 4.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 125| 4.12. "וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃", | 4.12. "Now a word was secretly brought to me, And mine ear received a whisper thereof.", |
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6. Hebrew Bible, Exodus, 22.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 125| 22.6. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ כֶּסֶף אוֹ־כֵלִים לִשְׁמֹר וְגֻנַּב מִבֵּית הָאִישׁ אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם שְׁנָיִם׃", | 22.6. "If a man deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.", |
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7. Hebrew Bible, Deuteronomy, 22.3, 28.15-28.69, 29.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 117, 125, 137| 22.3. "וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", 28.16. "אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃", 28.17. "אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃", 28.18. "אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃", 28.19. "אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃", 28.21. "יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.22. "יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃", 28.23. "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃", 28.24. "יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.25. "יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃", 28.26. "וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃", 28.27. "יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 28.29. "וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃", 28.31. "שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃", 28.32. "בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃", 28.33. "פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃", 28.34. "וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.35. "יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃", 28.36. "יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃", 28.37. "וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃", 28.38. "זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃", 28.39. "כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃", 28.41. "בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃", 28.42. "כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃", 28.43. "הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃", 28.44. "הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃", 28.45. "וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃", 28.46. "וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.51. "וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃", 28.52. "וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.59. "וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃", 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.62. "וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃", 28.63. "וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", 28.66. "וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 28.69. "אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃", | 22.3. "And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 28.16. "Cursed shalt thou be in the city, and cursed shalt thou be in the field.", 28.17. "Cursed shall be thy basket and thy kneading-trough.", 28.18. "Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.", 28.19. "Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.", 28.20. "The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.", 28.21. "The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.", 28.22. "The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.", 28.23. "And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.", 28.24. "The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.", 28.25. "The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.", 28.26. "And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.", 28.27. "The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 28.29. "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.", 28.30. "Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.", 28.31. "Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.", 28.32. "Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.", 28.33. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:", 28.34. "so that thou shalt be mad for the sight of thine eyes which thou shalt see.", 28.35. "The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.", 28.36. "The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.", 28.37. "And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.", 28.38. "Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.", 28.39. "Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.", 28.40. "Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.", 28.41. "Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.", 28.42. "All thy trees and the fruit of thy land shall the locust possess.", 28.43. "The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.", 28.44. "He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.", 28.45. "And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.", 28.46. "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.50. "a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.", 28.51. "And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.", 28.52. "And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", 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;", 28.59. "then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.", 28.60. "And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.", 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", 28.62. "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.", 28.63. "And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", 28.66. "And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 28.69. "These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.", 29.20. "and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law.", |
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8. Homer, Iliad, 3.278-3.279, 19.259-19.260 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •agos, and violation of an oath •enages, violation of oath Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 86 | 3.278. / Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.279. / Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 19.259. / made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 19.260. / take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes |
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| 9. Hebrew Bible, Joshua, 7, 6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 126 |
10. Hebrew Bible, Nehemiah, 10.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 125 | 10.30. "they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes;", |
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| 11. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 86 |
| 12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.11-6.14, 9.10-9.12, 15.1-15.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 111, 129, 136, 138 |
| 13. Dead Sea Scrolls, of Discipline, 6.27-7.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 136 |
14. Septuagint, Ecclesiasticus (Siracides), 27.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 | 27.14. The talk of men given to swearing makes ones hair stand on end,and their quarrels make a man stop his ears. |
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15. Hebrew Bible, Daniel, 9.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 125| 9.11. "וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃", | 9.11. "Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.", |
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16. Anon., Testament of Reuben, 1.6, 6.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 | 1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. 6.9. I adjure you by the God of heaven to do truth each one unto his neighbour and to entertain love each one for his brother. |
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| 17. Dead Sea Scrolls, Damascus Covenant, 6.11-6.14, 9.10-9.12, 15.1-15.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 111, 129, 136, 138 |
18. Mishnah, Gittin, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 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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19. Mishnah, Horayot, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 2.7. "אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: \n", | 2.7. "The individual and the ruler are both obligated to bring an asham talui, but the anointed priest and the court are exempt. The individual and the ruler and the anointed priest are obligated to bring an asham vadai, but the court is exempt. For the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things, the court is not obligated but the individual, the ruler and the anointed priest are obligated. Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon.What do they bring? A sliding scale sacrifice. Rabbi Eliezer says: the ruler brings a goat.", |
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20. Mishnah, Keritot, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 2.4. "הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה, הִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה וְחָזְרָה וְהִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה, וְהַמַּפֶּלֶת תְּאוֹמִים, רַבִּי יְהוּדָה אוֹמֵר, מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי. מְבִיאָה עַל הַשְּׁלִישִׁי וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי. אֵלּוּ מְבִיאִין קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיֹּלֶדֶת, וְהַמְצֹרָע. וּמַה בֵּין הַשִּׁפְחָה לְבֵין כָּל הָעֲרָיוֹת. שֶׁלֹּא שָׁוְתָה לָהֶן לֹא בָעֹנֶשׁ וְלֹא בַקָּרְבָּן, שֶׁכָּל הָעֲרָיוֹת בְּחַטָּאת וְהַשִּׁפְחָה בְּאָשָׁם. כָּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר. כָּל הָעֲרָיוֹת, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה אֶת הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת וְלֹא אֶת הָאִשָּׁה לָאִישׁ בַּקָּרְבָּן. כָּל הָעֲרָיוֹת, עָשָׂה בָהֶן אֶת הַמְעָרֶה כַגּוֹמֵר, וְחַיָּב עַל כָּל בִּיאָה וּבִיאָה. זֶה חֹמֶר הֶחְמִיר בַּשִּׁפְחָה, שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג: \n", | 2.4. "A woman who has had several births. If she miscarried a female within eighty days of the birth of a girl, and then she again miscarried a female within eighty days of the previous [miscarriage]; or if she miscarried twins. Rabbi Judah says: she brings an offering for the first and not for the second, for the third again but not for the fourth. The following persons bring an offering of higher or lesser value: One who hears the voice (see Leviticus 5:1); One who has broken the word of his lips (Leviticus 5:4); One who while unclean has entered the sanctuary or [has partaken] of holy things, A woman after childbirth And a metzora. What is the difference between [intercourse] with a female slave and the other forbidden sexual relations? For they are not equivalent in regard to the punishment nor the sacrifice. In the case of all other forbidden sexual relations a hatat is brought, in that of a female slave an asham; In the case of the other forbidden sexual relations a female animal is brought, in that of the female slave a male; In the case of the other forbidden sexual relations man and woman are alike with respect to lashes and the sacrifice; in that of the female slave the man is unlike the woman regarding the lashes, and the woman is unlike the man regarding the sacrifice. In the case of all other forbidden sexual relations sexual contact is punishable as well as consummation, and one is liable for each act of intercourse separately. For in this the case of the female slave is more stringent in that intentional transgression is of the same status as unwitting transgression.", |
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21. Mishnah, Nedarim, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 137| 1.2. "הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה:", | 1.2. "One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).", |
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22. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151| 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", | 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", |
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23. Mishnah, Shevuot, 4.2-4.3, 4.11, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 129, 137, 151| 4.2. "וְחַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, וְעַל שִׁגְגָתָהּ עִם זְדוֹן הָעֵדוּת, וְאֵינָן חַיָּבִין עַל שִׁגְגָתָהּ. וּמַה הֵן חַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, קָרְבָּן עוֹלֶה וְיוֹרֵד: \n", 4.3. "שְׁבוּעַת הָעֵדוּת כֵּיצַד. אָמַר לִשְׁנַיִם בֹּאוּ וַהֲעִידוּנִי. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אוֹ שֶׁאָמְרוּ לוֹ אֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם וְאָמְרוּ אָמֵן, הֲרֵי אֵלּוּ חַיָּבִין. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים חוּץ לְבֵית דִּין וּבָאוּ לְבֵית דִּין וְהוֹדוּ, פְּטוּרִים. כָּפְרוּ, חַיָּבִים עַל כָּל אַחַת וְאֶחָת. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים בִּפְנֵי בֵית דִּין וְכָפְרוּ, אֵינָן חַיָּבִין אֶלָּא אַחַת. אָמַר רַבִּי שִׁמְעוֹן, מַה טַּעַם, הוֹאִיל וְאֵינָם יְכוֹלִין לַחֲזֹר וּלְהוֹדוֹת: \n", 4.11. "אָמַר לִשְׁנַיִם, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, הֲרֵי אֵלּוּ פְטוּרִין: \n", 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", | 4.2. "And they are liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of knowledge of] testimony, but they are not liable for unintentional transgression. And what are they liable for the intentional transgression of the oath? A sliding scale sacrifice.", 4.3. "The oath of testimony: How is it done? If he said to two [persons]: “Come and bear testimony for me”; [and they replied:] “We swear we know no testimony for you”; Or they said to him: “We know no testimony for you”, [and he said:] “I adjure you” and they said, “Amen! “, they are liable. If he adjured them five times outside the court, and the they came to the court and admitted [knowledge of testimony], they are exempt. If they denied, they are liable for each [oath]. If he adjured them five times before the court, and they denied [knowledge of testimony], they are liable only once. Said Rabbi Shimon: “What is the reason? Because they cannot afterwards admit [knowledge].", 4.11. "If he said to two [persons]: “I adjure you, so-and-so and so-and-so, that if you know any testimony for me you should come and bear testimony for me”: [And they replied,] “We swear we know no testimony for you”, and they did know testimony for him, [but it was evidence of] one witness from the mouth of another witness; or if one of them was a relative or [otherwise] ineligible [as a witness], they are exempt.", 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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24. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 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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25. New Testament, Matthew, 5.33-5.37, 23.16-23.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 140, 151| 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. 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. | 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. 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. |
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26. Tosefta, Nedarim, 1.1-1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 136, 137| 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.", 1.2. "כנדבת רשעים לא אמר כלום שאין רשעים מתנדבין כנדבת כשרים ר' יהודה אומר נדר בנזיר שחסידים הראשונים היו [מתנדבין נזירות שאין המקום מפסיק להביא שגגה על ידיהם היו מתנדבין נזירות בשביל שיביא קרבן] ר\"ש [ב\"ג] אומר [כנדבת כשרין] לא נדר בנזיר שחסידים הראשונים לא היו מתנדבין נזירות [שאם ירצה להביא עולה יביא שלמים יביא תודה וארבעה מיני לחמים יביא לא היו מתנדבין נזירות] מפני שהן צריכין כפרה שנאמר (במדבר ו׳:י״א) וכפר עליו מאשר חטא על הנפש.", | |
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27. Tosefta, Shevuot, 2.15-2.16, 3.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 129, 137| 3.1. "המשביע את חבירו על דבר שיש בו שוה פרוטה וכפר ה\"ז משלם קרן וחומש ואשם. המשביע את העדים על דבר שיש בו שוה פרוטה וכפרו הרי אלו חייבין קרבן ופטורין מן הממון שנאמר ונשא עונו קרבן ר' יהודה בן בתירה אומר נאמר כאן ונשא עונו ונאמר להלן עונו ישא מה עונו ישא האמור להלן נטילת נשמה אף עונו ישא האמור כאן נטילת נשמה ונשא עונו מלמד שבכלל נשיאת עון קרבן." | |
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28. Tosefta, Sotah, 7.2-7.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 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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29. Tosefta, Yevamot, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126| 4.7. "חכם שדן את הדין טימא וטיהר אסר והתיר וכן העדים שהעידו הרי אלו מותרין [ליקח] אבל אמרו חכמים [רחק] מן הכיעור ומן הדומה לכיעור יש זריז ונשכר [יש] זריז ונפסד שפל ונשכר שפל ונפסד שפל לערב שבת [לשבת] למוצאי שבת לערב שביעית [לשביעית] למוצאי שביעית לימי חולי של מועד וכ\"מ שיש בו נדנוד עבירה ה\"ז שפל ונשכר. ", | |
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30. Anon., Leviticus Rabba, 6.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126| 6.4. רַבִּי יוֹסֵי בַּר חֲנִינָא פָּתַר קְרָיָא בַּסּוֹטָה, וְנֶפֶשׁ כִּי תֶחֱטָא, הִיא שֶׁחָטְאָה עַל בַּעֲלָהּ שֶׁהוּא זָנָהּ וּמְפַרְנְסָהּ וְהִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, וְשָׁמְעָה קוֹל אָלָה (במדבר ה, כא): וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה. וְהוּא עֵד (במדבר ה, יג): וְעֵד אֵין בָּהּ. אוֹ רָאָה (במדבר ה, יג): וְנֶעֱלַם מֵעֵינֵי אִישָּׁהּ וְלֹא מֵעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אוֹ יָדָע (במדבר ה, יג): וְנִסְתְּרָה וְהִיא נִטְמָאָה. אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ, אִם לֹא תַגִּיד לַכֹּהֵן (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ. | |
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| 31. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 |
| 32. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 |
| 33. Anon., Sifre Numbers, 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 |
34. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151| 56a. בכל יום דנין את העדים בכינוי יכה יוסי את יוסי,נגמר הדין לא הורגין בכינוי אלא מוציאין כל אדם לחוץ שואלין את הגדול שביניהן ואומר לו אמור מה ששמעת בפירוש והוא אומר והדיינין עומדין על רגליהן וקורעין ולא מאחין,והשני אומר אף אני כמוהו והשלישי אומר אף אני כמוהו:, big strongגמ׳ /strong /big תנא עד שיברך שם בשם,מנהני מילי אמר שמואל דאמר קרא (ויקרא כד, טז) ונוקב שם וגו' בנקבו שם יומת,ממאי דהאי נוקב לישנא דברוכי הוא דכתיב (במדבר כג, ח) מה אקב לא קבה אל ואזהרתיה מהכא (שמות כב, כז) אלהים לא תקלל,ואימא מיברז הוא דכתיב (מלכים ב יב, י) ויקב חור בדלתו ואזהרתיה מהכא (דברים יב, ג) ואבדתם את שמם לא תעשון כן לה' אלהיכם,בעינא שם בשם וליכא,ואימא דמנח שני שמות אהדדי ובזע להו ההוא נוקב וחוזר ונוקב הוא ואימא דחייק שם אפומא דסכינא ובזע בה ההוא חורפא דסכינא הוא דקא בזע,אימא פרושי שמיה הוא דכתיב (במדבר א, יז) ויקח משה ואהרן את האנשים האלה אשר נקבו בשמות ואזהרתיה מהכא (דברים ו, יג) את ה' אלהיך תירא,חדא דבעינא שם בשם וליכא ועוד הויא ליה אזהרת עשה ואזהרת עשה לא שמה אזהרה,ואיבעית אימא אמר קרא (ויקרא כד, יא) ויקב ויקלל למימרא דנוקב קללה הוא,ודילמא עד דעבד תרוייהו לא סלקא דעתך דכתיב (ויקרא כד, יד) הוצא את המקלל ולא כתיב הוצא את הנוקב והמקלל שמע מינה חדא היא,תנו רבנן איש מה ת"ל איש איש לרבות את העובדי כוכבים שמוזהרין על ברכת השם כישראל ואינן נהרגין אלא בסייף שכל מיתה האמורה בבני נח אינה אלא בסייף,והא מהכא נפקא מהתם נפקא ה' זו ברכת השם,אמר ר' יצחק נפחא לא נצרכא אלא לרבותא הכינויין ואליבא דרבי מאיר,דתניא (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו מה תלמוד לומר והלא כבר נאמר (ויקרא כד, טז) ונוקב שם ה' מות יומת לפי שנאמר ונוקב שם מות יומת יכול לא יהא חייב אלא על שם המיוחד בלבד מניין לרבות כל הכינויין תלמוד לומר איש כי יקלל אלהיו מכל מקום דברי רבי מאיר,וחכמים אומרים על שם המיוחד במיתה ועל הכינויין באזהרה,ופליגא דרבי מיישא דאמר רבי מיישא בן נח שבירך את השם בכינויים לרבנן חייב,מאי טעמא דאמר קרא (ויקרא כד, טז) כגר כאזרח גר ואזרח הוא דבעינן בנקבו שם אבל עובד כוכבים אפילו בכינוי,ורבי מאיר האי כגר כאזרח מאי עביד ליה גר ואזרח בסקילה אבל עובד כוכבים בסייף סלקא דעתך אמינא הואיל ואיתרבו איתרבו קמ"ל,ורבי יצחק נפחא אליבא דרבנן האי כגר כאזרח מאי עביד ליה גר ואזרח הוא דבעינן שם בשם אבל עובד כוכבים לא בעינן שם בשם,איש איש למה לי דיברה תורה כלשון בני אדם,תנו רבנן שבע מצות נצטוו בני נח דינין וברכת השם ע"ז גילוי עריות ושפיכות דמים וגזל ואבר מן החי | 56a. b On every day /b of a blasphemer’s trial, when the judges b judge the witnesses, /b i.e., interrogate the witnesses, they ask the witnesses to use b an appellation /b for the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: b Let Yosei smite Yosei, /b as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.,When b the judgment is over, /b and the court votes to deem the defendant guilty, b they do not sentence /b him b to death based on /b the testimony of the witnesses in which they used b an appellation /b for the name of God, without having ever heard the exact wording of the curse. b Rather, they remove all /b the b people /b who are not required to be there from the court, so that the curse is not heard publicly, and the judges b interrogate the eldest of /b the witnesses, b and say to him: Say what you heard explicitly. And he says /b exactly what he heard. b And the judges stand on their feet and make a tear /b in their garments, as an act of mourning for the desecration of the honor of God. b And they do not /b ever fully b stitch /b it back together again., b And the second /b witness b says: I too /b heard b as he /b did, but he does not repeat the curse explicitly. b And the third /b witness, in the event that there is one, b says: I too /b heard b as he /b did. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary., strong GEMARA: /strong The Sage b taught /b in a i baraita /i : A blasphemer is not liable b unless he blesses, /b a euphemism for curses, the b name /b of God b with /b the b name /b of God, e.g., by saying: Let such and such a name strike such and such a name.,The Gemara asks: b From where is this matter /b derived? b Shmuel says: /b It is derived from that b which the verse states: “And he who blasphemes [ i venokev /i ] the name /b of the Lord shall be put to death; all the congregation shall stone him; the convert as well as the homeborn, b when he blasphemes [ i benokvo /i ] the name, he shall be put to death” /b (Leviticus 24:16). It is derived from the repetition of the phrase “blasphemes the name” that the reference is to cursing the name of God with the name of God.,The Gemara asks: b From where /b is it derived b that this /b word b i nokev /i is a term for blessing, /b i.e., cursing? The Gemara answers that it is derived from the statement of Balaam, who was sent by Balak to curse the Jewish people: b “How shall I curse [ i ekkov /i ] whom God has not cursed?” /b (Numbers 23:8). b And /b the b prohibition /b against cursing God is derived b from here: “You shall not curse God” /b (Exodus 22:27).,The Gemara asks: b But say /b that perhaps the meaning of i nokev /i b is /b not cursing, but rather b making a hole, as it is written: “And made a hole [ i vayyikkov /i ] in its lid” /b (II Kings 12:10). According to this, the word i nokev /i is referring to one who makes a hole and damages the written name of God. b And /b the b prohibition /b against doing so is derived b from here: “And you shall destroy their name /b out of that place. b You shall not do so to the Lord your God” /b (Deuteronomy 12:3–4).,The Gemara answers: It is derived from the repetition of i nokev /i that for one to be liable, it is b necessary /b that his transgression involve the b name /b of God b with /b the b name /b of God, b and /b such a transgression is b not /b possible if the reference is to making a hole.,The Gemara challenges: b But say that /b such a transgression is possible, as one can b place two /b written b names /b of God, b one on top of the other, and tear /b through b them /b at once. The Gemara explains: b That /b would be defined as b making a hole and again making a hole, /b not making a hole in one name by means of another name. The Gemara asks: b But say that /b one can b etch /b the b name /b of God b on the point of a knife and cut /b through another name b with it. /b The Gemara answers: In b that /b case, b it is the point of the knife that is cutting, /b not the name of God.,The Gemara asks: b Say /b that i nokev /i means the b utterance of the /b ineffable b name of /b God. b As it is written: “And Moses and Aaron took these men that are pointed out [ i nikkevu /i ] by name” /b (Numbers 1:17). b And /b the b prohibition /b to do so is derived b from here: “You shall fear the Lord, your God” /b (Deuteronomy 6:13).,The Gemara answers: b One /b answer is b that /b for one to be liable, it is b necessary /b that his transgression involve the b name /b of God b with /b the b name /b of God, b and /b such a transgression is b not /b possible if the reference is to uttering the ineffable name of God. b Furthermore, /b the prohibition derived from the verse “You shall fear the Lord, your God” b is a prohibition /b stated as b a positive mitzva, and a prohibition /b stated as b a positive mitzva is not considered a prohibition. /b ,The Gemara presents an alternative proof that i nokev /i is referring to cursing: b And if you wish, say /b instead that b the verse states: “And /b the son of the Israelite woman b blasphemed [ i vayyikkov /i ] /b the name b and cursed” /b (Leviticus 24:11). b That is to say that /b the meaning of b i nokev /i is /b to b curse. /b ,The Gemara asks: b But perhaps /b this verse does not prove that the meaning of i nokev /i is to curse; rather, it indicates that one is not liable to be executed b unless he does both, /b i.e., both i nokev /i and cursing God? The Gemara answers: This shall b not enter your mind, as it is written: “Bring forth the one who cursed… /b and stone him” (Leviticus 24:14), b and it is not written: Bring forth the i nokev /i and one who cursed. Conclude from it /b that b it is one /b act and not two.,§ b The Sages taught /b in a i baraita /i with regard to the verse: “Anyone who curses his God shall bear his sin” (Leviticus 24:15), that the verse could have stated: b One [ i ish /i ] /b who curses his God. b Why /b must b the verse state: “Anyone [ i ish ish /i ]”? /b It is b to include the gentiles, who are prohibited from blessing, /b i.e., cursing, b the name /b of God, just b like Jews /b are. b And they are executed /b for this transgression b by the sword alone, as all death /b penalties b stated with regard to the descendants of Noah are by the sword alone. /b ,The Gemara asks: b But is this /b i halakha /i b derived from here? /b Rather, b it is derived from there: /b “And the Lord God commanded the man” (Genesis 2:16), as is stated in a i baraita /i that will soon be quoted at length: b “The Lord,” this /b is referring to b the blessing, /b i.e., cursing, b of the name /b of God. This verse concerns Adam, the first man, and is therefore binding on all of humanity., b Rav Yitzḥak Nappaḥa says: /b The verse “anyone who curses his God” b is necessary only to include /b gentiles who curse God using b the appellations /b for the name of God, rather than mentioning the ineffable name, b and /b this is b in accordance with /b the opinion b of Rabbi Meir. /b , b As it is taught /b in a i baraita /i : b Why /b must b the verse state: “Anyone who curses his God shall bear his sin”? But isn’t it already stated: “And he who blasphemes the name of the Lord shall be put to death” /b (Leviticus 24:16)? Rather, b since it is stated: “And he who blasphemes the name /b of the Lord b shall be put to death,” /b one b might /b have thought that one b will be liable only for /b cursing b the ineffable name /b of God. b From where /b is it derived that the verse b includes /b one who curses b any of the appellations /b as well? b The verse states: “Anyone who curses his God,” /b to indicate that one is liable to be executed b in any case. /b This is b the statement of Rabbi Meir. /b , b And the Rabbis say: For /b cursing b the ineffable name /b of God, one is punished b by death, and for /b cursing b the appellations, /b one is liable to receive lashes b for /b violating b a prohibition. /b ,The Gemara comments: b And /b Rav Yitzḥak Nappaḥa, who holds that according to the Rabbis, gentiles are not liable for cursing appellations for the name of God, b disagrees with /b the opinion of b Rav Meyasha. As Rav Meyasha says: A descendant of Noah who blessed God by /b one of the b appellations is liable /b to be executed even b according to /b the opinion of b the Rabbis. /b , b What is the reason? /b It is b because the verse states: “The convert as well as the homeborn, /b when he blasphemes the name, he shall be put to death” (Leviticus 24:16), from which it is derived that b it is /b only in the case of b a convert or a homeborn /b Jew b that we require /b the condition: b “When he blasphemes the name,” /b i.e., he is liable to be executed only if he curses the ineffable name. b But a gentile /b is liable to be executed b even due to /b merely cursing b an appellation. /b ,The Gemara asks: b And what does Rabbi Meir do with this /b part of the verse: b “The convert as well as the homeborn”? /b What does he derive from it? The Gemara answers: Rabbi Meir derives that b a convert or a homeborn /b Jew is liable to be executed b by stoning /b for this transgression, b but a gentile /b is executed b by the sword. /b This exclusion is necessary as otherwise it might b enter your mind to say /b that b since /b gentiles b are included /b in the i halakhot /i of this verse, b they are included /b in all the i halakhot /i of blasphemy. Therefore the verse b teaches us /b that they are not stoned.,The Gemara asks: b And what does Rav Yitzḥak Nappaḥa do with this /b part of the verse: b “The convert as well as the homeborn,” according to /b the opinion b of the Rabbis, /b since Rav Yitzḥak Nappaḥa holds that the Rabbis do not deem either a Jew or a gentile liable for cursing an appellation of God’s name? The Gemara answers: He derives that b it is /b specifically with regard to b a convert and a homeborn /b Jew b that we require /b the condition that he curse b a name /b of God b by a name /b of God; b but /b with regard to b a gentile, we do not require /b that he curse b a name /b of God b by a name /b of God in order for him to be liable.,The Gemara asks: b Why do I /b need the inclusive term b “anyone /b who curses his God,” according to the opinions that do not derive from it that a gentile is liable for cursing an appellation of God’s name? The Gemara answers: No i halakha /i is derived from it; it is not a superfluous term, as b the Torah spoke in the language of people. /b ,§ Since the i halakhot /i of the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. b The Sages taught /b in a i baraita /i : b The descendants of Noah, /b i.e., all of humanity, b were commanded /b to observe b seven mitzvot: /b The mitzva of establishing courts of b judgment; and /b the prohibition against b blessing, /b i.e., cursing, b the name /b of God; and the prohibition of b idol worship; /b and the prohibition against b forbidden sexual relations; and /b the prohibition of b bloodshed; and /b the prohibition of b robbery; and /b the prohibition against eating b a limb from a living /b animal. |
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35. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 151| 35b. במי שהוא רחום קאמר,א"ל רבא אי הכי בשמים ובארץ נמי במי שהשמים והארץ שלו קאמר,הכי השתא התם כיון דליכא מידי אחרינא דאיקרי רחום וחנון ודאי במי שהוא חנון ודאי במי שהוא רחום קאמר הכא כיון דאיכא שמים וארץ בשמים ובארץ קאמר,ת"ר כתב אלף למד מאלהים יה מיי' ה"ז אינו נמחק שין דלת משדי אלף דלת מאדני צדי בית מצבאות ה"ז נמחק,רבי יוסי אומר צבאות כולו נמחק שלא נקרא צבאות אלא על שם ישראל שנאמר (שמות ז, ד) והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים אמר שמואל אין הלכה כרבי יוסי,ת"ר כל הטפל לשם בין מלפניו ובין מלאחריו ה"ז נמחק לפניו כיצד ליי' ל' נמחק ביי' ב' נמחק ויי' ו' נמחק מיי' מ' נמחק (תהלים קמד, טו) שיי' ש' נמחק היי' ה' נמחק כיי' כ' נמחק,לאחריו כיצד אלהינו נ"ו נמחק אלהיהם ה"ם נמחק אלהיכם כ"ם נמחק אחרים אומרים לאחריו אינו נמחק שכבר קדשו השם אמר רב הונא הלכה כאחרים,(אברהם דלטיא לנבות בגבעת בנימן שלמה דניאל סימן),כל שמות האמורים בתורה באברהם קדש חוץ מזה שהוא חול שנאמר (בראשית יח, ג) ויאמר יי' אם נא מצאתי חן בעיניך,חנינא בן אחי רבי יהושע ורבי אלעזר בן עזריה משום רבי אלעזר המודעי אמרו אף זה קדש כמאן אזלא הא דאמר רב יהודה אמר רב גדולה הכנסת אורחין יותר מהקבלת פני שכינה כמאן כאותו הזוג,כל שמות האמורים בלוט חול חוץ מזה שהוא קדש שנאמר (בראשית יט, יח) ויאמר לוט אליהם אל נא אדני הנה נא מצא עבדך חן בעיניך וגו' מי שיש בידו להמית ולהחיות זה הקדוש ברוך הוא,כל שמות האמורים בנבות קדש במיכה חול ר"א אומר בנבות קדש במיכה יש מהן חול ויש מהן קדש אלף למד חול יוד הי קדש חוץ מזה שאלף למד והוא קדש (שופטים יח, לא) כל ימי היות בית האלהים בשילה,כל שמות האמורים בגבעת בנימין ר"א אומר חול רבי יהושע אומר קדש,אמר לו ר"א וכי מבטיח ואינו עושה,אמר לו ר' יהושע מה שהבטיח עשה והם לא ביחנו אם לנצוח אם לנצח באחרונה שביחנו הסכימו על ידן שנאמר (שופטים כ, כח) ופנחס בן אלעזר בן אהרן (הכהן) עומד לפניו בימים ההם לאמר האוסיף עוד לצאת למלחמה עם [בני] בנימין אחי אם אחדל וגו',כל שלמה האמורין בשה"ש קדש שיר למי שהשלום שלו חוץ מזה (שיר השירים ח, יב) כרמי שלי לפני האלף לך שלמה שלמה לדידיה ומאתים לנוטרים את פריו רבנן וי"א אף זה חול (שיר השירים ג, ז) הנה מטתו שלשלמה ששים,אף זה ולא מיבעי האיך אלא הא דאמר שמואל מלכותא דקטלא חד משיתא בעלמא לא מיענשא שנאמר כרמי שלי לפני האלף לך שלמה למלכותא דרקיעא ומאתים לנוטרים את פריו למלכותא דארעא שמואל לא כת"ק ולא כי"א,אלא ה"ק וי"א זה קדש וזה הוא חול דמטתו ושמואל דאמר כי"א,כל מלכיא האמורים בדניאל חול חוץ מזה שהוא קדש (דניאל ב, לז) אנת מלכא [מלך] מלכיא די אלה שמיא מלכותא חסנא ותקפא ויקרא יהב לך,וי"א אף זה קדש שנאמר (דניאל ד, טז) מרי חלמא לשנאך ופשרה לערך למאן קאמר אי סלקא דעתך לנבוכדנצר קאמר ליה שנאותיה מאי נינהו ישראל מילט קא לייט להו לישראל,ות"ק סבר שונאי ישראל איכא שונאי עובדי כוכבים ליכא:,ובכל כנויין הרי אלו חייבין כו':,ורמינהי (במדבר ה, כא) יתן ה' אותך לאלה ולשבועה מה ת"ל והלא כבר נאמר והשביע הכהן את האשה בשבועת האלה לפי שנא' (ויקרא ה, א) ושמעה קול אלה נאמר כאן אלה ונאמר להלן אלה מה להלן שבועה אף כאן שבועה מה להלן בשם אף כאן בשם,אמר אביי לא קשיא הא רבי חנינא בר אידי הא רבנן דתניא רבי חנינא בר אידי אומר הואיל ואמרה תורה השבע ואל תשבע קלל ואל תקלל מה השבע בשם אף לא תשבע בשם מה קלל בשם אף לא תקלל בשם,ורבנן אי גמירי גזירה שוה ניבעי שם המיוחד אי לא גמירי גזירה שוה אלה דשבועה היא מנא להו,נפקא להו מדתניא אלה אין אלה אלא לשון שבועה וכן הוא אומר (במדבר ה, כא) והשביע הכהן את האשה בשבועת האלה,התם שבועת האלה כתיב הכי קאמר אלה אין אלה אלא בשבועה וכן הוא אומר והשביע הכהן את האשה בשבועת האלה | 35b. or b in /b the name of b He Who is compassionate, /b that the i tanna /i b is stating /b the i halakha /i . Although gracious and compassionate are not names of God, the reference in the mishna is to an oath in the name of God., b Rava said to /b Abaye: b If so, /b in the case of one who administered the oath to the witnesses b in the /b name of b heaven and in the /b name of b earth as well, /b say that it is with regard to an oath b in /b the name of b He for Whom the heaven and the earth are His /b that the i tanna /i b is stating /b the i halakha /i . Why, then, does the mishna say that for an oath in the name of heaven and in the name of earth, these witnesses are exempt from liability?,The Gemara rejects this: b How can /b these cases b be compared? There, since there is no other entity that is called gracious and compassionate, certainly /b it is b in /b the name of b He Who is gracious, /b and b certainly /b it is b in /b the name of b He Who is compassionate /b that the i tanna /i b is speaking. /b By contrast, b here, since there are heaven and earth /b that exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth, it is b in the /b name of the actual b heaven and in the /b name of the actual b earth /b that b he is speaking, /b and not in the name of He for Whom the heaven and the earth are His.,§ Apropos the names of God that may be erased and those that may not be erased, the Gemara discusses the details of the matter. b The Sages taught: /b If b one wrote /b the letters b i alef lamed /i from /b the name b i Elohim /i , /b or b i yod heh /i from the Tetragrammaton, this /b pair of letters and that pair of letters b may not be erased. /b But if one wrote the letters b i shin dalet /i from i Shaddai /i , /b or b i alef dalet /i from i Adonai /i , /b or b i tzadi beit /i from i Tzevaot /i , this may be erased. /b , b Rabbi Yosei says: /b The word b i tzevaot /i may be erased /b in b its entirety, as /b God b is called i Tzevaot /i only in the context of /b the children of b Israel, /b and it is not an independent name of God, b as it is stated: “And I shall bring forth My hosts [ i tzivotai /i ], My people the children of Israel, out of the land of Egypt” /b (Exodus 7:4). b Shmuel says: /b The b i halakha /i /b is b not in accordance with /b the opinion of b Rabbi Yosei. /b , b The Sages taught: Any /b letters b ancillary to the name /b of God, b whether /b as a prefix b preceding /b the name b or /b as a suffix b succeeding /b the name, b this /b addition b may be erased. Preceding it, how so? /b If one wrote the b Tetragrammaton /b with the prefix b i lamed /i , /b meaning: To the Lord, the b i lamed /i may be erased; /b the b Tetragrammaton /b with the prefix b i beit /i , /b meaning: By the Lord, the b i beit /i may be erased; /b the b Tetragrammaton /b with the prefix b i vav /i , /b meaning: And the Lord, the b i vav /i may be erased; /b the b Tetragrammaton /b with the prefix b i mem /i , /b meaning: From the Lord, the b i mem /i may be erased; /b the b Tetragrammaton /b with the prefix b i shin /i , /b meaning: That the Lord, the b i shin /i may be erased; /b the b Tetragrammaton /b with the prefix b i heh /i , /b meaning: Is the Lord, the b i heh /i may be erased; /b the b Tetragrammaton /b with the prefix b i kaf /i , /b meaning: Like the Lord, the b i kaf /i may be erased. /b , b Succeeding it, how so? /b If one wrote b i Eloheinu /i , /b meaning: Our God, the b i nun vav /i /b suffix b may be erased; i Eloheihem /i , /b meaning: Their God, the b i heh mem /i /b suffix b may be erased; i Eloheikhem /i , /b meaning: Your God, second person plural, the b i kaf mem /i /b suffix b may be erased. i Aḥerim /i say: /b The suffix b succeeding /b the name of God b may not be erased as the name /b of God to which it is appended b already sanctified it /b and it is considered as though it is part of the name. b Rav Huna says: /b The b i halakha /i /b is b in accordance with /b the opinion of b i Aḥerim /i . /b ,§ b Abraham; who cursed Naboth; in Gibeah of Benjamin; Solomon; Daniel; /b this is b a mnemonic /b for the i halakhot /i that follow., b All names /b that could be understood as the name of God b that are stated in the Torah with regard to Abraham /b are b sacred /b and are referring to God, b except for this /b name, b which is non-sacred, as it is stated: “My lords, if I have found favor in your eyes” /b (Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God., b Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya in the name of Rabbi Elazar HaModa’i, say: This too /b is b sacred. /b The Gemara asks: b In accordance with whose /b opinion b is that which Rabbi Yehuda says /b that b Rav says: Hospitality /b accorded to b guests is greater than receiving the Divine Presence? In accordance with whose /b opinion is that statement? It is b in accordance with /b the opinion of b that pair /b of i tanna’im /i , Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya, who understood that Abraham was speaking to God., b All names /b that could be understood as the name of God b that are stated /b in the Torah b with regard to Lot /b are b non-sacred /b and are referring to angels, b except for this /b one, b which is sacred, as it is stated: “And Lot said to them: Please, not so i Adonai /i . Behold your servant has found favor in your eyes, /b and you have magnified Your mercy that You have performed for me by saving my life” (Genesis 19:18–19). It is apparent from the context that Lot is addressing b He Who has the capacity to kill and to vivify; that is the Holy One, Blessed be He. /b , b All names that are stated with regard to Naboth /b are b sacred, /b e.g., in the verse: “Naboth blasphemed i Elohim /i and the king” (I Kings 21:13), and those stated b with regard to Micah /b are b non-sacred /b and are referring to the graven image that he fashioned (see Judges, chapters 17–18). b Rabbi Eliezer says: /b Indeed, all names that are stated b with regard to Naboth /b are b sacred; /b but those stated b with regard to Micah, some of them are non-sacred and some of them are sacred. /b The names beginning with the letters b i alef lamed /i , /b i.e., i Elohim /i , are b non-sacred, /b as the reference is to the idol that he crafted, and all the names beginning with the letters b i yod heh /i , /b i.e., the Tetragrammaton, are b sacred, except for this /b name that begins with the letters b i alef lamed /i and it is sacred: “All the time that the house of i Elohim /i was in Shiloh” /b (Judges 18:31)., b All names that are stated in /b the passage concerning b Gibeah of Benjamin, /b where the rest of the tribes consulted God to determine whether they should go to war against the tribe of Benjamin (see Judges, chapter 20), b Rabbi Eliezer says: /b They are b non-sacred, /b as they were consulting an idol, not God. b Rabbi Yehoshua says: /b They are b sacred. /b , b Rabbi Eliezer said to /b Rabbi Yehoshua: How can you say that those names are sacred? b Does /b God b promise and not fulfill /b the promise? Twice the tribes received the response to go to war against Benjamin, and twice they were vanquished., b Rabbi Yehoshua said to /b Rabbi Eliezer: b That which /b God b promised, He fulfilled. /b In each case, He responded to their question. The first time they consulted God through the i Urim VeTummim /i , b but they did not seek to ascertain if /b they are b to triumph /b in the war or b if /b they are b to be defeated. In the last /b time that they consulted God through the i Urim VeTummim /i , b where they sought to ascertain /b whether they would emerge triumphant, b they consented /b in Heaven b to their /b endeavor, b as it is stated: “And Pinehas, son of Elazar, son of Aaron was standing before it in those days, saying: Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? /b And the Lord said: Go up, as tomorrow I will deliver them into your hand” (Judges 20:28)., b All /b mentions of the name b Shlomo that are stated in the Song of Songs, /b such as: “The song of songs that is Shlomo’s” (Song of Songs 1:1), are not references to King Solomon; rather, they are b sacred, /b meaning b a song to /b the b One for Whom peace [ i shehashalom /i ] is His, except for this /b mention: b “My vineyard, which is mine, is before me; you, Solomon shall have the one thousand,” /b i.e., one thousand are b for Solomon himself; “and two hundred for those who guard its fruit” /b (Song of Songs 8:12), which is a reference to b the Sages. And some say: This /b verse b too is non-sacred: “Behold, the bed of Solomon; sixty /b mighty men are around it” (Song of Songs 3:7).,The Gemara asks: Does this mean: b This /b verse b too /b is non-sacred, b and it is not necessary /b to say that the verse cited earlier is non-sacred? b But that which Shmuel says: A monarchy that kills one of /b every b six /b individuals b in the world is not punished /b for doing so, as that is the prerogative of a monarch, b as it is stated: “My vineyard, which is mine, is before me; you, Shlomo shall have the one thousand,” /b this is a reference b to the monarchy of Heaven; “and two hundred for those who guard its fruit,” /b this is a reference b to the monarchy of earth. /b of the 1,200 mentioned in the two parts of the verse, two hundred, or one-sixth, are the prerogative of the earthly monarch. b Shmuel, /b who interprets the mention of Shlomo in this verse as referring to God, holds b neither in accordance with /b the opinion of b the first i tanna /i nor in accordance with /b the opinion introduced with the term: b Some say. /b Both i tanna’im /i agree that the reference in the verse is to Solomon and not to the Holy One, Blessed be He., b Rather, /b Shmuel cites a different version of the opinion introduced with the term: Some say, according to which b this /b is what b it is saying. And some say: This /b Shlomo that appears in the verse with regard to the one thousand is b sacred, and that /b Shlomo that appears in the verse b with regard to the bed of /b Solomon b is non-sacred, and /b it is b Shmuel who states /b his opinion b in accordance with /b the opinion introduced with the term: b Some say. /b , b All kings that are stated with regard to Daniel /b are b non-sacred, except for this /b one, b which is sacred: “You, O king, king of kings, unto whom the God of heaven has given you the kingdom, the power, and the strength, and the glory” /b (Daniel 2:37)., b And some say: This too /b is b sacred, as it is stated: “My Lord, the dream shall be for your enemy and its interpretation for your foe” /b (Daniel 4:16). b To whom is /b Daniel b saying /b this? b If it enters your mind /b that when Daniel says: “My lord,” it is b to Nebuchadnezzar /b that b he is saying it, his enemy, who are they? /b They are the b Jewish people. Would /b Daniel b curse the Jewish people? /b , b And the first i tanna /i , /b who understands that Daniel is referring to Nebuchadnezzar, b holds: Are there Jewish enemies /b for Nebuchadnezzar and b there are no gentile enemies /b for him? Daniel was cursing the gentile enemies, not the Jewish enemies.,§ The mishna teaches: b Or /b if one administered the oath to the witnesses b in /b the name of b any of the appellations /b of God, even though he did not mention the ineffable name of God, b these /b witnesses are b liable /b for taking a false oath of testimony., b And /b the Gemara b raises a contradiction /b from a i baraita /i that cites the verse: b “The Lord shall render you as a curse and as an oath” /b (Numbers 5:21). b Why /b must b the verse state /b this? b Isn’t it already stated /b at the beginning of the verse: b “And the priest shall administer to the woman with the oath of cursing”? Due to /b the fact b that it is stated /b with regard to an oath of testimony: b “And he heard the voice of an i ala /i ” /b (Leviticus 5:1), one may infer: b i Ala /i is stated here /b with regard to an oath of testimony b and i ala /i is stated there /b with regard to a i sota /i ; b just as there, /b with regard to a i sota /i , the reference is to b an oath, so too here, /b with regard to an oath of testimony, the reference is to b an oath. /b And b just as there, /b the oath is administered b in /b the b name /b of God, b so too here, /b the oath is administered b in /b the b name /b of God. This is contrary to the mishna, where the ruling is that an oath of testimony may be administered even in the name of appellations of God., b Abaye said: /b This is b not difficult. This /b i baraita /i is the opinion of b Rabbi Ḥanina bar Idi, /b and b that /b mishna is the opinion of b the Rabbis, as it is taught /b in a i baraita /i that b Rabbi Ḥanina bar Idi says: Since the Torah says /b in some cases: b Take an oath, and /b in some cases: b Do not take an oath; /b and it says in some cases: b Curse, and /b in some cases: b Do not curse, just as /b when the Torah says: b Take an oath, /b it is b in /b the b name /b of God, b so too, /b when the Torah states: b Do not take an oath, /b it is b in the name /b of God. And b just as /b when the Torah states: b Curse, /b it is b in /b the b name /b of God, b so too, /b when the Torah says: b Do not curse, /b it is b in /b the b name /b of God.,The Gemara asks: b And the Rabbis /b say: b If they derive /b an oath of testimony from i sota /i by means of b a verbal analogy, let us require /b that both an oath of testimony and the curse will be specifically in b the ineffable name /b of God. b If they do not derive /b an oath of testimony from i sota /i by means of b a verbal analogy, from where do they /b derive b that /b the instance of the word b i ala /i that /b is written with regard to an oath of testimony b is an oath? /b ,The Gemara answers: b They derive it from that which is taught /b in a i baraita /i : It is written with regard to an oath of testimony: “And he hears the voice of b an i ala /i ” /b (Leviticus 5:1); b i ala /i is nothing other than an expression /b meaning b oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing [ i ha’ala /i ]” /b (Numbers 5:21).,The Gemara asks: It is not merely i ala /i that is written there; b the oath of an i ala /i is written there. /b Apparently, i ala /i alone does not mean oath. The Gemara explains that b this /b is what the i tanna /i b is saying: /b “And he hears the voice of b an i ala /i ”; i ala /i is /b used b only /b when accompanied b by an oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing.” /b |
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36. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 138| 14b. תניא הנודר בתורה לא אמר כלום במה שכתוב בה דבריו קיימין בה ובמה שכתוב בה דבריו קיימין,קתני במה שכתוב בה דבריו קיימין בה ובמה שכתוב בה צריך למימר,אמר רב נחמן לא קשיא הא דמחתא אורייתא אארעא הא דנקיט לה בידיה מחתא על ארעא דעתיה אגווילי נקט לה בידיה דעתיה על האזכרות שבה,ואיבעית אימא דמחתא על ארעא והא קא משמע לן דאף על גב דמחתא על ארעא כיוון דאמר במה שכתוב בה מהני וזו ואין צריך לומר זו קתני,ואי בעית אימא כולה מציעתא נמי דנקיט ליה בידיה והא קא משמע לן כיוון דנקיט ליה בידיה אף על גב דלא אמר אלא בה כמאן דאמר במה שכתוב בה דמי:, big strongמתני׳ /strong /big קונם שאני ישן שאני מדבר שאני מהלך האומר לאשה קונם שאני משמשך הרי זה בלא יחל דברו:, big strongגמ׳ /strong /big איתמר קונם עיני בשינה היום אם אישן למחר אמר רב יהודה אמר רב אל יישן היום שמא יישן למחר ורב נחמן אמר יישן היום ולא חיישינן שמא יישן למחר ומודה רב יהודה באומר קונם עיני בשינה למחר אם אישן היום שישן היום | 14b. § b It is taught /b in a i baraita /i : b One who takes a vow /b by associating an item b with a Torah /b scroll b has not said anything, /b and the vow does not take effect. However, he associates the item b with what is written in /b the Torah scroll, b his statement is upheld. /b Since the name of God is written in the Torah, he has invoked God’s name in his vow. If he associates the item b with it and with what is written in it, his statement is upheld. /b ,The Gemara asks: b It is taught /b that if he associates the item b with what is written in /b the Torah scroll, b his statement is upheld. Need it be said /b that the i halakha /i is the same if he associates the item b with it and with what is written in it? /b That is obvious., b Rav Naḥman said: /b This is b not difficult. This /b case, in which the item is associated with it and with what is written in it, is referring to b where the Torah /b scroll b is placed on the ground, /b while b that /b case, in which the item is associated with what is written in it, is referring to b where he is holding it in his hands. /b If b it is placed on the ground, /b whether one mentions the Torah scroll or what is written in it, b his thoughts are concerning the parchment, /b i.e., the physical scroll, as he naturally assumes that since the scroll is placed on the ground, the parchment must be blank. Therefore, the vow takes effect only if he mentions both it and what is written in it, indicating that he is aware that it is a Torah scroll. However, where b he is holding it in his hands /b and associates the item with what is written in it, b his thoughts are concerning the mentions [ i azkarot /i ] /b of the name of God b that are in it, /b and the vow takes effect., b And if you wish, say /b instead that the entire i baraita /i is referring to a case b where it is placed on the ground, and this /b middle clause of: With what is written in the Torah scroll, b teaches us that even though it is placed on the ground, since he said: With what is written in it, it is /b an b effective /b vow, as he was clearly referring to the names of God. b And /b the i tanna /i of the i baraita /i b teaches /b employing the style: b This, and it is unnecessary to say that. /b The i baraita /i teaches the i halakha /i where he said: What is written in it, which has a novel element, and then states a more obvious ruling, i.e., it goes without saying that if he associates the item with it and with what is written in it, the vow takes effect., b And if you wish, say /b instead that b the entire middle clause, /b i.e., the latter clause, where he associates the item with it and with what is written in it, is referring to a case b where he is holding /b the Torah scroll b in his hands. And /b the i baraita /i b teaches us this: Since he is holding it in his hands, even though he said only: With /b the Torah scroll, and did not explicitly state: With what is written in it, he is b considered /b to be b like one who said: With what is written in it. /b Therefore, the item is prohibited., strong MISHNA: /strong With regard to one who says: b Sleeping is /b forbidden b for me as if /b it were b an offering [ i konam /i ], /b thereby prohibiting himself from sleeping; or: b Speaking is /b i konam /i b for me; /b or: b Walking is /b i konam /i b for me; /b or b one who says to his wife: Engaging in sexual intercourse with you is i konam /i for me, /b if he violates the vow b he is in /b violation of the prohibition b “He shall not profane his word” /b (Numbers 30:3)., strong GEMARA: /strong b It was stated /b that with regard to one who says: b Sleeping is i konam /i for my eyes today if I will sleep tomorrow, Rav Yehuda said /b that b Rav said: He may not sleep today, lest he sleep tomorrow /b and thereby cause the vow to have been violated today, retroactively. b And Rav Naḥman said: He may sleep today, /b as there is currently no prohibition, b and we are not concerned that he will perhaps sleep tomorrow, /b as he will be careful not to sleep. b And Rav Yehuda concedes /b that b in /b a case where b he says: Sleeping is i konam /i for my eyes tomorrow if I sleep today, he may sleep today. /b |
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37. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 125| 28b. אתיא לאחלופי בראשון הא קא אתי רגל שלישי,ת"ר בראשונה כל מי שמצא אבידה היה מכריז עליה שלשה רגלים ואחר רגל אחרון שבעת ימים כדי שילך שלשה ויחזור שלשה ויכריז יום אחד משחרב בית המקדש שיבנה במהרה בימינו התקינו שיהו מכריזים בבתי כנסיות ובבתי מדרשות ומשרבו האנסים התקינו שיהו מודיעין לשכיניו ולמיודעיו ודיו,מאי משרבו האנסין דאמרי אבידתא למלכא רבי אמי אשכח אודייא דדינרי חזייה ההוא בר נש דקא מירתת א"ל זיל שקול לנפשך דלאו פרסאי אנן דאמרי אבידתא למלכא,ת"ר אבן טוען היתה בירושלים כל מי שאבדה לו אבידה נפנה לשם וכל מי שמוצא אבידה נפנה לשם זה עומד ומכריז וזה עומד ונותן סימנין ונוטלה וזו היא ששנינו צאו וראו אם נמחת אבן הטוען:, big strongמתני׳ /strong /big אמר את האבידה ולא אמר סימניה לא יתן לו והרמאי אע"פ שאמר סימניה לא יתן לו שנאמר (דברים כב, ב) עד דרוש אחיך אותו עד שתדרוש את אחיך אם רמאי הוא אם אינו רמאי:, big strongגמ׳ /strong /big אתמר רב יהודה אמר אבידתא מכריז ור"נ אמר גלימא מכריז,רב יהודה אמר אבידתא מכריז דאי אמרת גלימא מכריז חיישינן לרמאי,ר"נ אמר גלימא מכריז לרמאי לא חיישינן דא"כ אין לדבר סוף,תנן אמר את האבידה ולא אמר את סימניה ה"ז לא יתן לו אי אמרת בשלמא אבידתא מכריז הא קמ"ל אע"ג דאמר גלימא כי לא אמר סימנין לא מהדרינן ליה אלא אי אמרת גלימא מכריז אמר איהו גלימא ואמר איהו גלימא צריכא למימר כי לא אמר סימנין לא מהדרינן ליה,אמר רב ספרא לעולם גלימא מכריז אמר איהו גלימא ואמר איהו סימנין ומאי לא אמר את סימניה לא אמר סימנין מובהקין דידה:,והרמאי אע"פ שאמר את סימניה ה"ז לא יתן לו: ת"ר בראשונה כל מי שאבדה לו אבידה היה נותן סימנין ונוטלה משרבו הרמאין התקינו שיהו אומרים לו צא והבא עדים דלאו רמאי את וטול,כי הא דאבוה דרב פפא אירכס ליה חמרא ואשכחוה אתא לקמיה דרבה בר רב הונא אמר ליה זיל אייתי סהדי דלאו רמאי את וטול אזל אייתי סהדי אמר להו ידעיתון ביה דרמאי הוא אמרו ליה אין אמר להו אנא רמאה אנא אמרו ליה אנן לאו רמאי את קאמרינן אמר רבה בר רב הונא מסתברא לא מייתי איניש חובתא לנפשיה:, big strongמתני׳ /strong /big כל דבר שעושה ואוכל יעשה ויאכל ודבר שאין עושה ואוכל ימכר שנאמר (דברים כב, ב) והשבותו לו ראה היאך תשיבנו לו,מה יהא בדמים ר"ט אומר ישתמש בהן לפיכך אם אבדו חייב באחריותן ר"ע אומר לא ישתמש בהן לפיכך אם אבדו אין חייב באחריותן:, big strongגמ׳ /strong /big ולעולם אמר רב נחמן אמר שמואל עד י"ב חדש תניא נמי הכי כל דבר שעושה ואוכל כגון פרה וחמור מטפל בהן עד י"ב חדש מכאן ואילך שם דמיהן ומניחן,עגלים וסייחין מטפל בהן שלשה חדשים מכאן ואילך שם דמיהן ומניחן אווזין ותרנגולין מטפל בהם שלשים יום מכאן ואילך שם דמיהן ומניחן,אמר רב נחמן בר יצחק תרנגולת כבהמה גסה תניא נמי הכי תרנגולת ובהמה גסה מטפל בהן שנים עשר חודש מכאן ואילך שם דמיהן ומניחן עגלים וסייחין מטפל בהן ל' יום מכאן ואילך שם דמיהן ומניחן אווזין ותרנגולין וכל דבר שטיפולו מרובה משכרו מטפל בהן שלשה ימים מכאן ואילך שם דמיהן ומניחן,קשיא עגלים וסייחין אעגלים וסייחין אווזין ותרנגולין אאווזין ותרנגולין,עגלים וסייחין אעגלים וסייחין לא קשיא הא דרעיא והא דפטומא,אווזין ותרנגולין אאווזין ותרנגולין נמי לא קשיא הא ברברבי הא בזוטרי:,ושאינו עושה ואוכל: תנו רבנן והשבותו לו ראה היאך תשיבנו לו שלא יאכיל עגל לעגלים וסיח לסייחין אווזא לאווזין ותרנגול לתרנגולין:,מה יהא בדמים רבי טרפון אומר ישתמש וכו': עד כאן לא פליגי | 28b. because perhaps one who hears him will b come to confuse /b it b with the first /b pilgrimage Festival? The Gemara answers: Confusing the second Festival with the first is not a problem, as in any case, b won’t /b the finder b come /b on the b third pilgrimage Festival, /b thereby giving the owner another opportunity to recover his lost item?,§ b The Sages taught: Initially, anyone who found a lost item would proclaim /b his find for b three pilgrimage Festivals and /b for b seven days after the last /b of the three b pilgrimage Festivals, so that /b its owner b will go to his home, /b a trip lasting up to b three /b days, b and will return /b to Jerusalem, a trip lasting up to b three /b days, b and proclaim /b his loss for b one day. /b But b from /b the time b that the Temple was destroyed, may it be rebuilt speedily in our days, /b the Sages b instituted that /b those who find lost items b shall proclaim /b their finds b in synagogues and study halls. And from /b the time b that the oppressors proliferated, /b the Sages b instituted /b an ordice b that /b one who finds a lost item b shall inform his neighbors and acquaintances, and /b that will b suffice for him. /b ,The Gemara asks: b What /b is the meaning of: b From /b the time b that the oppressors proliferated? /b The Gemara answers: It is from the time b that they say: A lost item /b belongs b to the king. /b The Sages were concerned that any public proclamation would result in confiscation of the lost item. The Gemara relates: b Rabbi Ami found a vessel /b full b of dinars. A certain Roman saw that he was wary /b and hesitant to take it. The Roman b said to him: Go, take it for yourself; as we are not Persians, who say that a lost item /b belongs b to the king. /b , b The Sages taught /b in a i baraita /i : b There was a Claimant’s Stone in Jerusalem, /b and b anyone who lost an item would be directed there and anyone who found a lost item would be directed there. This /b finder would b stand and proclaim /b his find b and that /b owner b would stand and provide /b its b distinguishing marks and take /b the item. b And that is /b the place about which b we learned /b in a mishna ( i Ta’anit /i 19a): b Go and see if the Claimant’s Stone has been obscured /b by the rising water., strong MISHNA: /strong If a claimant accurately b stated /b what type of item b the lost item /b that was found by another is, b but did not state, /b i.e., describe, b its distinguishing marks, /b the finder b shall not give /b it b to him. And /b in the case of b a swindler, even though he stated its distinguishing marks, /b the finder b shall not give /b the lost item b to him, as it is stated: /b “And if your brother be not near you, and you know him not, then you shall bring it into your house, and it shall be with you b until your brother claims [ i derosh /i ] it [ i oto /i ], /b and you shall return it to him” (Deuteronomy 22:2). Would it enter your mind that the finder would give it to him before he claims it? How can the finder return it if he does not know the identity of the owner? Rather, the verb i derosh /i is not referring to the claim of the owner; it is referring to the scrutiny performed by the finder. You shall not return the lost item b until /b you b scrutinize [ i shetidrosh /i ] your brother /b to determine b whether /b he, the claimant, b is a swindler /b or b whether he is not a swindler. /b , strong GEMARA: /strong b It was stated /b that b Rav Yehuda said: /b One who finds an item b proclaims /b that he found b a lost item /b without specifying its nature. b And Rav Naḥman said: /b He specifies the nature of the item, e.g., b he proclaims /b that he found b a cloak. /b , b Rav Yehuda said: /b One who finds an item b proclaims /b that he found b a lost item, as if you say /b that b he proclaims /b that he found b a cloak, we are concerned about /b the possibility that b a swindler /b may attempt to claim the item. Perhaps the swindler learned that another person lost that item, and he will ascertain its distinguishing marks, provide those distinguishing marks, and claim the item., b Rav Naḥman said: /b The finder b proclaims /b that he found b a cloak, and we are not concerned about /b the possibility that b a swindler /b may attempt to claim the item, b as if so, there is no end to the matter. /b Even if the finder does not specify the nature of the item, perhaps a swindler would be able to guess its nature.,The Gemara cites proof from that which b we learned /b in the mishna: If a claimant accurately b states /b what type of item b the lost item /b that was found by another is, b but did not state its distinguishing marks, /b the finder b shall not give /b it b to him. Granted, if you say /b the finder b proclaims /b that he found an unspecified b lost item, this /b mishna b teaches us /b that b even though /b the claimant indeed b stated /b that the lost item is b a cloak, as /b long as b he did not state /b its b distinguishing marks, we do not return /b it b to him. But if you say /b that the finder b proclaims /b that he found b a cloak, /b if the finder b stated /b that he found b a cloak and /b the claimant b stated /b that he lost b a cloak, /b does it b need to be said /b that b when he did not state /b its b distinguishing marks, we do not return it to him? /b , b Rav Safra said: Actually, /b one could say that the finder b proclaims /b that he found b a cloak, /b and the mishna is referring to a case where the finder b stated /b that he found b a cloak, and /b the claimant b stated /b its b distinguishing marks. And what /b is the meaning of the phrase in the mishna: If he b did not state its distinguishing marks? /b It means: If b he did not state its clear-cut distinguishing marks /b but rather stated distinguishing marks that are not exclusive to the item. Therefore, he does not prove his ownership.,§ The mishna teaches: b And /b in the case of b a swindler, even though he stated its distinguishing marks, /b the finder b shall not give /b the lost item b to him. The Sages taught: Initially, anyone who lost an item would provide /b its b distinguishing marks and take it. /b But b when the swindlers proliferated, /b the Sages b instituted /b an ordice b that /b the finders will b say to him: Go and bring witnesses /b who can testify b that you are not a swindler, and take /b your item.,The Gemara relates: This is b as /b in b that /b incident involving b the father of Rav Pappa, /b who b lost a donkey and /b others b found it. He came before Rabba bar Rav Huna /b to reclaim his donkey. Rabba bar Rav Huna b said /b to the father of Rav Pappa: b Go and bring witnesses /b who can testify b that you are not a swindler, and /b you may b take /b your donkey. The father of Rav Pappa b went and brought witnesses. /b Rabba bar Rav Huna b said to /b the witnesses: b Do you know about him /b that b he is a swindler? /b The witnesses b said: Yes. /b Rav Pappa’s father b said, /b incredulously, b to /b the witnesses: b I am a swindler? /b The witnesses b said to him: We were saying that you are not a swindler. /b They had thought the question was if he was not a swindler, and therefore responded in the affirmative. b Rabba bar Rav Huna said: /b It b is reasonable /b to conclude that the witnesses actually intended to support Rav Pappa’s father, because presumably, b a person does not bring condemnation upon himself; /b Rav Pappa’s father would not have volunteered to provide witnesses who would testify against him., strong MISHNA: /strong If one finds b any /b living b being that works and /b generates enough revenue to cover the costs of the food that it b eats, /b it b shall work and eat /b while in the finder’s possession. b And any /b living b being that does not work but /b it does b eat shall be sold, as it is stated: /b “Then you shall bring it into your house, and it shall be with you until your brother claims it, b and you shall return it to him” /b (Deuteronomy 22:2), indicating that the finder must b see how /b best b to return it to him. /b Since the owner must repay the finder for his expenditures, if feeding the animal costs more than its value, the finder’s keep-ing the animal in his possession will prevent the owner from recovering it., b What shall be /b done b with the money /b received from the sale of the animal? b Rabbi Tarfon says: /b The finder b may use it; therefore, if /b the money b is lost, /b he is b liable /b to pay b restitution /b for b it. Rabbi Akiva says: He may not use /b the money; b therefore, if it is lost, /b he is b not liable /b to pay b restitution /b for b it. /b , strong GEMARA: /strong The mishna teaches that an animal that generates enough revenue to cover the costs of the food that it eats shall work and eat while in the finder’s possession. The Gemara asks: b And /b must he care for the animal b forever? Rav Naḥman says /b that b Shmuel says: /b He cares for the animal b until twelve months /b pass. b This is also taught /b in a i baraita /i : If one finds b any /b living b being that works and /b generates enough revenue to cover the costs of the food that it b eats, e.g., a cow or a donkey, /b he b tends to them until twelve months /b pass. b From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner.,If one finds b calves and foals, /b which are young and unfit for labor, b he tends to them /b for b three months, /b as they do not earn their keep. b From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner. If one finds b geese and roosters, he tends to them /b for b thirty days. From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner., b Rav Naḥman bar Yitzḥak says: /b The legal status of b a chicken is like /b that of b a large domesticated animal /b in that the eggs it lays suffice to cover the cost of its food, and therefore the finder keeps it for twelve months. b This is also taught /b in a i baraita /i : If one finds b a chicken and a large domesticated animal, /b he b tends to them for twelve months. From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner. If one finds b calves and foals, he tends to them /b for b thirty days. From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner. If one finds b geese and roosters and anything that /b costs b more to tend to than /b the b revenue /b generated by b it, he tends to them /b for b three days. From that /b point b forward, one assesses their value, /b sells them, b and places /b the money aside for the owner.,The Gemara asks: It is b difficult, /b as there is a contradiction between the ruling in the first i baraita /i that the finder keeps b calves and foals /b for three months b and /b the ruling in the second i baraita /i that the finder keeps b calves and foals /b for thirty days; and there is another contradiction between the ruling in the first i baraita /i that the finder keeps b geese and roosters /b for thirty days, b and /b the ruling in the second i baraita /i that the finder keeps b geese and roosters /b for three days.,The Gemara answers: The contradiction between the ruling in the first i baraita /i with regard to b calves and foals and /b the ruling in the second i baraita /i with regard to b calves and foals /b is b not difficult. This /b ruling in the first i baraita /i that the finder keeps them for three months is referring to calves and foals b that graze /b in the pasture, b and that /b ruling in the second i baraita /i that the finder keeps them for thirty days is referring to calves and foals b that /b need to be b fattened /b and therefore require greater exertion on the part of the one who finds them.,The contradiction between the ruling in the first i baraita /i with regard to b geese and roosters and /b the ruling in the second i baraita /i with regard to b geese and roosters /b is b also not difficult. This /b ruling in the first i baraita /i that the finder keeps them for thirty days is referring b to large /b geese and roosters, which do not require great exertion, b and that /b ruling in the second i baraita /i that the finder keeps them for three days is referring b to small /b geese and roosters, which require great exertion.,The mishna teaches: b And /b any living being b that does not work but /b it does b eat /b shall be sold. b The Sages taught /b in a i baraita /i : The verse states: b “And you shall return it to him” /b (Deuteronomy 22:2), indicating that the finder must b see how /b best b to return it to him, /b meaning b that /b one b shall not feed /b the value of b a calf to /b the lost b calves /b that he is tending, b nor /b the value of b a foal to /b the lost b foals /b that he is tending, b nor /b the value of b a goose to /b the b geese /b that he is tending, b nor /b the value of b a rooster to /b the b roosters /b that he is tending. Were the finder to do so, ultimately, the owner would receive nothing.,§ The mishna teaches: b What shall be /b done b with the money /b received from the sale of the animal? b Rabbi Tarfon says: /b The finder b may use it; /b therefore, if the money is lost, he is liable to pay restitution for its loss. Rabbi Akiva says: He may not use the money. Therefore, if it is lost, he is not liable to pay restitution. The Gemara analyzes the tannaitic dispute: Rabbi Tarfon and Rabbi Akiva b disagree /b |
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| 38. Anon., Pirqe Rabbi Eliezer, 38 Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126 |
| 39. Anon., Life of Moses, 2.206 Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 151 |
| 40. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 6.4 Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126 |
| 41. Anon., 2 Enoch, 49.1-49.2 Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 140 |
| 42. Julius Africanus, Kestoi, 79 Tagged with subjects: •agos, and violation of an oath •enages, violation of oath Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 86 |
| 43. Anon., Tanhuma, None Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126 |
| 44. Anon., Midrash Hagadol, None Tagged with subjects: •oath, violation of Found in books: Schiffman (1983), Testimony and the Penal Code, 126 |
