1. Tosefta, Sotah, 1.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 76| 1.7. "רשאין הכהנים ליתן בשירי מנחות יין שמן ודבש ואסורין לחמץ כל המנחות שבתורה טעונה שמן ולבונה חוץ ממנחת חוטא ומנחת קנאות שנאמר (במדבר ה׳:ט״ו) לא יצוק עליו שמן ולא יתן עליו לבונה וגו' ר\"ש אומר כל [חטאות] שבתורה אין [טעונות] נסכים חוץ מחטאתו ואשמו של מצורע שלא יהא קרבן חוטא מהודר רבי טרפון אומר כל זכרונות שבתורה [נאמרו] לטובה חוץ מזו שנא' (במדבר ה׳:ט״ו) מנחת זכרון מזכרת עון ר' עקיבה אומר אף זו לטובה שנא' (שם) ואם לא נטמאה האשה וטהורה היא ונקתה ונזרעה זרע.", | |
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2. Mishnah, Horayot, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 76| 3.4. "וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ: \n", | 3.4. "And who is the anointed priest? He who was anointed with the anointing oil and not he that has more garments. The only difference between a high priest who is anointed with the anointing oil and one who has more garments is the bull that is offered for [the unwitting transgression of] any of the commandments. And the only difference between the acting (high) priest and the former (high) priest is the bull on the Day of Atonement and the tenth part of the ephah. They are both equal in the service of the Day of Atonement, and both are commanded to marry a virgin and are forbidden to marry a widow; they are both forbidden to become impure for their relatives; they do not let their hair grow long, nor do they rend their clothes; and they return the (accidental) killer (from the city of refuge).", |
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3. Mishnah, Kelim, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 76| 3.4. "חָבִית שֶׁנִּתְרוֹעֲעָה וּטְפָלָהּ בִּגְלָלִים, אַף עַל פִּי שֶׁהוּא נוֹטֵל אֶת הַגְּלָלִים וְהַחֲרָסִים נוֹפְלִים, טְמֵאָה, מִפְּנֵי שֶׁלֹּא בָטַל שֵׁם כְּלִי מֵעָלֶיהָ. נִשְׁבְּרָה וְדִבֵּק מִמֶּנָּה חַרְסִית, אוֹ שֶׁהֵבִיא חַרְסִית מִמָּקוֹם אַחֵר וּטְפָלָן בִּגְלָלִים, אַף עַל פִּי שֶׁהוּא נוֹטֵל הַגְּלָלִים וְהַחֲרָסִין עוֹמְדִים, טְהוֹרָה, מִפְּנֵי שֶׁבָּטַל שֵׁם כְּלִי מֵעָלֶיהָ. הָיָה בָהּ חֶרֶס מַחֲזִיק רְבִיעִית, כֻּלָּהּ מִטַּמָּא בְמַגָּע, וּכְנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר: \n", | 3.4. "If a jar was about to be cracked but was strengthened with cattle dung, although the potsherds would fall apart were the dung to be removed, it is unclean, because the designation of vessel never ceased to apply. If it was broken and some of its pieces were stuck together again, or if he brought other pieces of clay from elsewhere, and it was also lined with cattle dung, even though the potsherds hold together when the dung is removed, it is clean, because the designation of vessel ceased to apply. If it contained one potsherd that could hold a quarter of a log, all its parts contract impurity by contact, but that potsherd contracts impurity through its air-space.", |
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4. Mishnah, Sanhedrin, 6.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 75| 6.3. "הָיָה רָחוֹק מִבֵּית הַסְּקִילָה אַרְבַּע אַמּוֹת, מַפְשִׁיטִין אוֹתוֹ אֶת בְּגָדָיו. הָאִישׁ, מְכַסִּין אוֹתוֹ מִלְּפָנָיו. וְהָאִשָּׁה, מִלְּפָנֶיהָ וּמֵאַחֲרֶיהָ, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִסְקָל עָרֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה: \n", | 6.3. "When he is about four cubits distant from the place of stoning, he is stripped of his clothing. A man is covered in front and a woman both in front and behind, according to Rabbi Judah. But the Sages say: “A man is to be stoned naked and a woman is not to be stoned naked.", |
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5. Mishnah, Sotah, 1.5, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 76| 1.5. "אִם אָמְרָה טְמֵאָה אָנִי, שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת. וְאִם אָמְרָה טְהוֹרָה אָנִי, מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְּצֹרָעִים. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ: \n", 3.8. "מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ: \n", | 1.5. "If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it.", 3.8. "What [differences are there in law] between a man and a woman?A man [who has leprosy] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged [after being put to death], but a woman is not hanged. A man is sold for [to make restitution for] his theft, but a woman is not sold [to make restitution] for her theft.", |
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6. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pain torment of the body Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 76| 8a. התם קיימא דמסקינן לה ומחתינן לה כדי לייגעה דתניא רבי שמעון בן אלעזר אומר בית דין מסיעין את העדים ממקום למקום כדי שתטרף דעתן עליהן ויחזרו בהן,ששם משקין את הסוטות וכו' בשלמא סוטות דכתיב (במדבר ה, יח) והעמיד הכהן את האשה לפני ה' מצורעין נמי דכתיב (ויקרא יד, יא) והעמיד הכהן המטהר וגו' אלא יולדת מאי טעמא,אילימא משום דאתיין וקיימין אקורבנייהו דתניא אין קרבנו של אדם קרב אלא אם כן עומד על גביו אי הכי זבין וזבות נמי אה"נ ותנא חדא מינייהו נקט,ת"ר אין משקין שתי סוטות כאחת כדי שלא יהא לבה גס בחבירתה רבי יהודה אומר לא מן השם הוא זה אלא אמר קרא (במדבר ה, יג) אותה לבדה,ות"ק הכתיב אותה ת"ק ר"ש היא דדריש טעם דקרא ומה טעם קאמר מה טעם אותה לבדה כדי שלא יהא לבה גס בחבירתה,מאי בינייהו איכא בינייהו רותתת,ורותתת מי משקין והא אין עושין מצות חבילות חבילות,דתנן אין משקין שתי סוטות כאחת ואין מטהרין שני מצורעין כאחת ואין רוצעין שני עבדים כאחת ואין עורפין שתי עגלות כאחת לפי שאין עושין מצות חבילות חבילות,אמר אביי ואיתימא רב כהנא לא קשיא כאן בכהן אחד כאן בשני כהנים,והכהן אוחז בבגדיה תנו רבנן (במדבר ה, יח) ופרע את ראש האשה אין לי אלא ראשה גופה מנין ת"ל האשה אם כן מה ת"ל ופרע את ראשה מלמד שהכהן סותר את שערה,ר' יהודה אומר אם היה לבה וכו' למימרא דר' יהודה חייש להרהורא ורבנן לא חיישי,והא איפכא שמעינן להו דתניא האיש מכסין אותו פרק אחד מלפניו והאשה שני פרקים אחד מלפניה ואחד מלאחריה מפני שכולה ערוה דברי רבי יהודה וחכ"א האיש נסקל ערום ואין האשה נסקלת ערומה,אמר רבה הכא טעמא מאי שמא תצא מב"ד זכאית ויתגרו בה פרחי כהונה התם הא מסתלקא וכי תימא אתי לאיגרויי באחרניית' האמר רבא גמירי דאין יצר הרע שולט אלא במה שעיניו רואות,אמר רבא דר' יהודה אדר' יהודה קשיא דרבנן אדרבנן ל"ק אלא אמר רבא דר' יהודה אדר' יהודה ל"ק כדשנין | 8a. b She is /b already b standing there /b in the Temple courtyard, as that is where the Sanhedrin sits. The Gemara answers: This teaches b that they /b would b bring her up and /b would b bring her down /b repeatedly b in order to fatigue her, /b with the hope that her worn-down mental state will lead to her confession. This was also done with witnesses testifying in cases of capital law, b as it is taught /b in the i Tosefta /i ( i Sanhedrin /i 9:1): b Rabbi Shimon ben Elazar says: /b In cases of capital law, the b court brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,§ The mishna teaches: b Because there, /b at the Eastern Gate, b they give the i sota /i women /b the bitter water b to drink, /b and there the lepers and women who have given birth are purified. The Gemara asks: b Granted, the i sota /i women /b are given the bitter water to drink there, b as it is written: “And the priest shall stand the woman before the Lord” /b (Numbers 5:18), and the Eastern Gate is directly opposite the Sanctuary, which is the area referred to as “before the Lord.” Similarly, with regard to b lepers as well, /b this is b as it is written: “And the priest that cleans /b him shall set the man that is to be cleansed, and those things, before the Lord” (Leviticus 14:11). b But what is the reason that /b a woman b who has given birth /b must also be purified there?,The Gemara suggests: b If we say /b it is b because /b of the requirement b for /b the women who have given birth to b come and stand over their offerings, as it is taught /b in a i baraita /i : b The offering of a person is brought only if he stands over it /b while it is being sacrificed, and that is why they stand at this gate, which is as close to the sacrifice as they are permitted to be while they are ritually impure. b If that is so, /b then the same i halakha /i should apply to b men who experience a gonorrhea-like discharge [ i zavim /i ] and women who experience a discharge of uterine blood after their menstrual period [ i zavot /i ] as well. /b They are also ritually impure while their offerings are sacrificed. Why would the mishna then specify women who have given birth? The Gemara answers: b Yes, it is indeed so, and the i tanna /i cited one of them, /b and the same i halakha /i applies to all others in that category.,§ b The Sages taught /b in a i baraita /i in the i Tosefta /i (1:6): b Two i sota /i women are not given to drink simultaneously, in order that the heart /b of each one b not be emboldened by the other, /b as there is a concern that when one sees that the other woman is not confessing, she will maintain her innocence even if she is guilty. b Rabbi Yehuda says: This is not for /b that b reason. Rather, /b it is because b the verse states: /b “And the priest shall bring b her [ i ota /i ] /b near and stand her before the Lord” (Numbers 5:16). Rabbi Yehuda explains his inference: The word “ i ota /i ” indicates her b alone, /b and therefore there is a Torah edict not to have two women drink the bitter water simultaneously.,The Gemara asks: b And /b as for b the first i tanna /i , isn’t it written “ i ota /i ”? /b The Gemara answers: b The first i tanna /i is /b actually b Rabbi Shimon, who interprets the reasons of /b i halakhot /i written in b verses, and he is saying: What is the reason? What is the reason /b the Torah requires b her alone, /b that each i sota /i drink individually? b In order that the heart /b of each woman b not be emboldened by the other. /b ,The Gemara asks: b What is /b the difference b between them? /b Why should it matter if this i halakha /i is due to a logical reasoning or due to a Torah edict? The Gemara answers: The difference b between them /b is in a case where one of the women is b trembling /b from fear. Since she has obviously not been emboldened by the presence of the other, Rabbi Shimon would allow her to be given to drink at the same time as the other.,The Gemara asks: b And /b if she is b trembling, /b can the court b give her to drink /b at the same time as the other? b But /b there is a general principle that b one does not perform mitzvot in bundles, /b as one who does so appears as if the mitzvot are a burden upon him, and he is trying to finish with them as soon as possible., b As we learned /b in a i baraita /i : b Two i sota /i women are not given to drink simultaneously, and two lepers are not purified simultaneously, and two slaves are not pierced simultaneously, and two heifers do not have their necks broken simultaneously, because one does not perform mitzvot in bundles. /b Accordingly, even Rabbi Shimon would agree that under no circumstances can a priest give two i sota /i women to drink simultaneously. How, then, can the Gemara say that a trembling woman can be given to drink together with another i sota /i ?, b Abaye said, and some say /b it was b Rav Kahana /b who said: This is b not difficult. Here, /b the second i baraita /i , which says that it is prohibited to give two i sota /i women to drink simultaneously because one does not perform mitzvot in bundles, is speaking b with regard to one priest. There, /b Rabbi Shimon in the first i baraita /i , who permits a trembling i sota /i to be given to drink together with another i sota /i , is speaking b with regard to two priests. /b Since no individual priest is giving two women to drink simultaneously, mitzvot are not being performed in bundles.,§ The mishna teaches: b And the priest grabs hold of her clothing /b and pulls them until he reveals her heart, and he unbraids her hair. The Gemara cites the source for these acts. b The Sages taught: /b The verse states: “And the priest shall stand the woman before the Lord b and uncover the woman’s head” /b (Numbers 5:18). From this verse b I have /b derived b only /b that he uncovers b her head; from where /b do I derive that he uncovers b her body? The verse states: “The woman,” /b rather than just stating: And uncovers her head. This indicates that the woman’s body should be uncovered as well. b If so, what /b is the meaning when b the verse states /b specifically: b “And uncover her head”? /b Once it has stated that he uncovers the woman, it is already apparent that she, including her hair, is uncovered. It b teaches that the priest /b not only uncovers her hair but also b unbraids her hair. /b ,The mishna continues by citing that b Rabbi Yehuda says: If her heart was /b attractive he would not reveal it, and if her hair was attractive he would not unbraid it. The Gemara asks: b Is this to say that Rabbi Yehuda, /b who maintains that it is prohibited to uncover an attractive woman, b is concerned about /b onlookers having sexual b thoughts, and the Rabbis, /b who permit it, b are not concerned /b about this?, b But we have heard the opposite from them, as it is taught /b in the i Tosefta /i ( i Sanhedrin /i 9:6): Although b a man /b condemned to stoning is stoned unclothed, the court b covers him /b with b one /b small b piece /b of material b in front of him, /b to obscure his genitals, and they cover b a woman with two /b small b pieces /b of material, b one in front of her and one behind her, because all of her /b loins are b nakedness, /b as her genitals are visible both from the front and from the back. This is b the statement of Rabbi Yehuda. And the Rabbis say: A man is stoned /b while b naked, but a woman is not stoned /b while b naked, /b but fully clothed. Apparently, Rabbi Yehuda is not concerned that the onlookers seeing the woman unclothed will lead to sexual thoughts, but the Rabbis are concerned about this., b Rabba said: What is the reason here, /b with regard to a i sota /i , that Rabbi Yehuda is concerned? b Perhaps /b the i sota /i b will leave the court /b having been proven b innocent, and the young priests /b in the Temple who saw her partially naked b will become provoked by /b the sight of b her. There, /b in the case of a woman who is stoned, b she departs /b from this world by being stoned and there is no concern for sexual thoughts. The Gemara comments: b And if you would say /b that the fact that she is killed is irrelevant to their sexual thoughts, as the onlookers b will be provoked with regard to other /b women, this is not a concern. As b didn’t Rava say: /b It b is learned /b as a tradition b that the evil inclination controls only that which /b a person’s b eyes see. /b , b Rava said: /b Is the contradiction between one statement b of Rabbi Yehuda /b and the other statement b of Rabbi Yehuda difficult, /b while the contradiction between one statement b of the Rabbis /b and the other statement b of the Rabbis /b is b not difficult? /b There is also an apparent contradiction between the two rulings of the Rabbis, as with regard to a i sota /i , they are not concerned about sexual thoughts, but with regard to a woman who is stoned they are. b Rather, Rava said: /b The contradiction between one statement b of Rabbi Yehuda /b and the other statement b of Rabbi Yehuda /b is b not difficult, as we answered /b above. |
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